Genesis 34:26

KJV

And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.

KJV (with Strong's)

And they slew {H2026} Hamor {H2544} and Shechem {H7927} his son {H1121} with the edge {H6310} of the sword {H2719}, and took {H3947} Dinah {H1783} out {H3947} of Shechem's {H7927} house {H1004}, and went out {H3318}.

Complete Jewish Bible

They killed Hamor and Sh'khem his son with their swords, took Dinah out of Sh'khem's house, and left.

Berean Standard Bible

They killed Hamor and his son Shechem with their swords, took Dinah out of Shechem’s house, and went away.

American Standard Version

And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went forth.

Commentary

### SUMMARY
Genesis 34:26 records the brutal climax of Simeon and Levi's vengeful scheme, detailing how they mercilessly slaughtered Hamor and his son Shechem, the Hivite leaders, and then retrieved their sister Dinah from Shechem's house before departing. This act of extreme violence, cloaked in a deceptive covenant, tragically illustrates the profound dishonor felt by Jacob's sons and the devastating consequences of unchecked rage and human sin.

### CONTEXT
* **Literary Context:** This verse is the violent culmination of the deeply disturbing narrative in [Genesis chapter 34](/genesis/34 "The Story of Dinah and the Hivites"), which stands as a stark interlude in the patriarchal narratives focusing on Jacob's family. The preceding verses ([Genesis 34:1-12](/genesis/34-1-12 "Dinah's defilement and Shechem's proposal")) establish the initial transgression: Dinah, Jacob's daughter, is defiled by Shechem, the son of Hamor, the Hivite prince. Despite Shechem's genuine affection for Dinah and his father's earnest proposal for intermarriage and economic integration, Jacob's sons, particularly Simeon and Levi, are consumed by a righteous indignation that quickly devolves into cunning deceit. They propose a covenant of circumcision for all males in Shechem's city, ostensibly as a condition for intermarriage ([Genesis 34:13-17](/genesis/34-13-17 "The Brothers' Deceptive Demands")). This verse, then, describes the execution of their plan on the third day, when the men of Shechem were incapacitated by pain, leading to the targeted assassination of the city's leaders and the "rescue" of Dinah, followed by the subsequent looting of the city by the other sons of Jacob ([Genesis 34:27-29](/genesis/34-27-29 "The Sons of Jacob Plunder the City")).
* **Historical & Cultural Context:** In the ancient Near East, family honor was paramount, and the defilement of a daughter was a grave offense that brought immense shame upon the entire household. The concept of "honor-shame" cultures meant that such an act often demanded a severe response, sometimes even blood vengeance, to restore the family's standing. However, the Hivite proposal for intermarriage and economic integration was a common practice for establishing alliances and securing peace in the region. The Hivites' willingness to undergo circumcision, a sacred covenant sign for Abraham's descendants ([Genesis 17:9-14](/genesis/17-9-14 "The Covenant of Circumcision")), highlights their desperation for alliance and their trust, which Jacob's sons ruthlessly exploited. This narrative also reflects the precarious position of nomadic groups like Jacob's family amidst settled Canaanite populations, where interactions could quickly escalate from diplomacy to devastating conflict.
* **Key Themes:** This chapter, and particularly [Genesis 34:26](/genesis/34-26 "The Slaying of Hamor and Shechem"), contributes to several overarching themes in Genesis. It starkly portrays the theme of **sin and its escalating consequences**, moving from Dinah's vulnerability to Shechem's violent act, and then to the brothers' disproportionate and morally bankrupt retaliation. The theme of **deception and treachery** is central, as the sacred covenant of circumcision is perverted into a weapon of mass incapacitation. Furthermore, the narrative explores the complex interplay of **family honor and identity**, as Simeon and Levi's actions, though condemned by Jacob ([Genesis 49:5-7](/genesis/49-5-7 "Jacob's Curse on Simeon and Levi")), are driven by a fierce, albeit misguided, desire to defend their family's reputation. Finally, it foreshadows the **moral failings of Jacob's sons** that will continue to plague the family narrative, setting the stage for future conflicts and the need for divine intervention to preserve the covenant line.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **slew (Hebrew, _hârag'_ H2026):** This verb signifies a decisive and often brutal killing, emphasizing the finality and violence of the act. It denotes smiting with deadly intent, indicating that Simeon and Levi's actions were not accidental but a deliberate, premeditated execution. The term underscores the severity of their vengeance.
* **edge (Hebrew, _peh'_ H6310):** While literally meaning "mouth," in this context, _peh_ is used idiomatically to denote the "edge" or "opening" of an instrument. When combined with "sword" (_chereb_), "edge of the sword" (literally "mouth of the sword") is a common biblical idiom for a fatal, piercing blow. It emphasizes the directness and efficiency of the killing, as if the sword "devoured" its victims.
* **house (Hebrew, _bayith'_ H1004):** This word refers to a physical dwelling, but its semantic range also extends to "household" or "family." In this verse, "Shechem's house" is both the literal location where Dinah was held and a symbolic representation of Shechem's authority and family domain. The act of taking Dinah out of his house signifies not just her physical retrieval but also the complete overturning of Shechem's claim over her and the utter humiliation of his household.

#### Verse Breakdown
* **"And they slew Hamor and Shechem his son":** This clause identifies the primary targets of Simeon and Levi's attack. Hamor, the father, was the prince and leader of the city, and Shechem was his son, the one who had defiled Dinah. Their deaths signify the complete dismantling of the Hivite leadership responsible for the initial offense and the subsequent negotiations. The plural "they" refers specifically to Simeon and Levi, as highlighted in the preceding verses, indicating their direct involvement and leadership in the massacre.
* **"with the edge of the sword":** This phrase describes the brutal method of killing. As noted in the key word analysis, "edge of the sword" is a powerful idiom denoting a swift, violent, and fatal strike. It underscores the merciless nature of the attack and the complete incapacitation of their victims due to the circumcisions.
* **"and took Dinah out of Shechem's house":** This clause reveals the immediate objective of the violent act: the retrieval of their sister. Dinah had been living in Shechem's house, presumably as a captive or as a prospective wife, and her removal signifies the "rescue" operation. This act, however, is tainted by the extreme violence used to achieve it, raising profound moral questions about the means justifying the end.
* **"and went out":** This final clause signifies the completion of their immediate mission and their departure from the scene of the crime. It marks the conclusion of their targeted vengeance against Hamor and Shechem and their retrieval of Dinah, leaving behind a city in chaos and a family stained by bloodshed.

#### Literary Devices
The verse employs several potent literary devices. The phrase "with the edge of the sword" is a classic **Idiom** (Hebrew: *pi-cherev*, "mouth of the sword"), vividly personifying the weapon as an instrument of devouring destruction, emphasizing the brutal and decisive nature of the killings. There is profound **Irony** in the narrative's progression: the Hivites, seeking to integrate with Jacob's family through a sacred covenant (circumcision), are instead betrayed and destroyed by that very covenant. The swift, almost clinical description of the slaughter and retrieval creates a sense of chilling **Understatement** regarding the moral gravity of the brothers' actions, allowing the reader to grasp the horror without explicit emotional commentary. Furthermore, the entire episode, culminating in this verse, serves as a dark **Foreshadowing** of the future moral struggles and internal conflicts within Jacob's family, particularly the violent tendencies of Simeon and Levi, which Jacob later condemns in his dying blessing ([Genesis 49:5-7](/genesis/49-5-7 "Jacob's prophetic words concerning Simeon and Levi")).

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, as the climax of a tragic narrative, powerfully illustrates the destructive cycle of sin and disproportionate vengeance. While the defilement of Dinah was a grave injustice, the brothers' response was a calculated act of treachery and mass murder, demonstrating that human attempts to exact justice outside of God's righteous standards often lead to further brokenness and moral compromise. It highlights the profound dangers of unchecked anger and the perversion of sacred rites for violent ends, underscoring the deep moral failings even within the covenant family. The narrative serves as a stark reminder that even when seeking to defend honor or right a wrong, the means employed are of critical importance in God's eyes.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Vengeance is mine, and recompense")
* [Proverbs 20:22](/proverbs/20-22 "Do not say, 'I will repay evil'")
* [Romans 12:19](/romans/12-19 "Beloved, never avenge yourselves, but leave it to the wrath of God")

### REFLECTION AND APPLICATION
The account of Genesis 34:26 serves as a sobering mirror, reflecting the human propensity for violence and deceit when driven by wounded pride and a distorted sense of justice. While the initial act against Dinah was abhorrent, the brothers' response was not an act of righteous indignation but a calculated, disproportionate, and morally reprehensible act of vengeance that brought shame and danger upon their entire family. This passage compels us to examine our own reactions to perceived wrongs and injustices. Do we seek to take matters into our own hands, fueled by anger and a desire for retribution, or do we trust in God's ultimate justice and sovereignty? It reminds us that true righteousness is not merely about condemning evil but about responding to it in ways that honor God and reflect His character, even when it is difficult. Believers are called to rise above the world's cycle of violence and to pursue reconciliation, forgiveness, and peace, knowing that [vengeance belongs to the Lord](/romans/12-19 "Vengeance is mine, I will repay, says the Lord") and He will repay. Our pursuit of justice must always be tempered by mercy and guided by divine wisdom, lest we become perpetrators of the very evil we seek to condemn.

#### Questions for Reflection
* **How does this narrative challenge our understanding of "justice" and "vengeance" in a fallen world?**
* **In what ways might we, as individuals or communities, be tempted to take justice into our own hands rather than trusting God?**
* **What does this passage teach us about the long-term consequences of sin, both for the perpetrators and the victims?**
* **How can we, as followers of Christ, respond to injustice in a way that honors God and reflects His character, rather than resorting to worldly methods?**

### FAQ
**Was the brothers' act of vengeance justified from a biblical perspective?**

Answer: From a comprehensive biblical and theological perspective, the brothers' act of vengeance was definitively not justified. While the defilement of Dinah was a grave sin and an act of profound dishonor, Simeon and Levi's response was characterized by deceit, disproportionate violence, and a violation of the very principles of justice and righteousness that God establishes. Jacob himself later condemned their actions as cruel and violent, stating, "Simeon and Levi are brothers; weapons of violence are their swords. May I never enter their council, nor join their assembly, for they murdered men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel" ([Genesis 49:5-7](/genesis/49-5-7 "Jacob's prophetic curse on Simeon and Levi")). This condemnation from the patriarch, guided by divine insight, indicates that their rage and treachery were contrary to God's will and the moral standards expected of His people. The narrative serves as a powerful demonstration of the tragic consequences that arise when humans attempt to exact justice outside of God's righteous ways, leading to further sin and instability.

### CHRIST-CENTERED FULFILLMENT
The grim narrative of [Genesis 34:26](/genesis/34-26 "The Slaying of Hamor and Shechem"), steeped in human sin, deceit, and escalating violence, powerfully underscores humanity's desperate need for a perfect mediator and a righteous king. The brothers' flawed and violent attempt to restore honor to their family reveals the utter inadequacy of human justice and the destructive nature of vengeance. Where human efforts to right wrongs only lead to further brokenness and bloodshed, Christ perfectly embodies justice and honor, yet He did not resort to violence or deceit. Instead, He perfectly fulfilled the law and bore the full weight of human sin and dishonor on the cross, offering true reconciliation and redemption through His own perfect sacrifice ([2 Corinthians 5:21](/2_corinthians/5-21 "For our sake he made him to be sin who knew no sin")). The covenant of circumcision, perverted by Simeon and Levi, finds its ultimate fulfillment in Christ, who establishes a new covenant of the heart, not by human hands but by the Spirit ([Romans 2:29](/romans/2-29 "Circumcision is a matter of the heart, by the Spirit")). Through His atoning work, Christ establishes a new covenant of peace, demonstrating God's perfect justice and boundless mercy, and providing the only true means for humanity to be restored to honor and right relationship with God ([Ephesians 2:14-16](/ephesians/2-14-16 "For he himself is our peace")). He is the Lamb who was slain, not to exact vengeance, but to take away the sin of the world ([John 1:29](/john/1-29 "Behold, the Lamb of God, who takes away the sin of the world!")), offering forgiveness and true peace where human endeavors only bring more strife.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 2:26

Then Abner called to Joab, and said, Shall the sword devour for ever? knowest thou not that it will be bitterness in the latter end? how long shall it be then, ere thou bid the people return from following their brethren?

Deuteronomy 32:42

I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.

Isaiah 31:8

Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.