Genesis 34:27

KJV

The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.

KJV (with Strong's)

The sons {H1121} of Jacob {H3290} came {H935} upon the slain {H2491}, and spoiled {H962} the city {H5892}, because they had defiled {H2930} their sister {H269}.

Complete Jewish Bible

Then the sons of Ya'akov entered over the dead bodies of those who had been slaughtered and plundered the city in reprisal for defiling their sister.

Berean Standard Bible

Jacob’s other sons came upon the slaughter and looted the city, because their sister had been defiled.

American Standard Version

The sons of Jacob came upon the slain, and plundered the city, because they had defiled their sister.

Commentary

### SUMMARY
Vividly recounts the brutal aftermath of Simeon and Levi's massacre of the men of Shechem, detailing how the remaining sons of Jacob arrived to plunder the city. This act of extreme vengeance, driven by the perceived defilement of their sister Dinah, underscores the devastating and disproportionate consequences of their violent retribution, highlighting the complete desolation inflicted upon the Hivite city.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within the deeply disturbing narrative of [Genesis chapter 34](/genesis/34 "Genesis 34 - Dinah and Shechem"), serving as the culmination of the sons of Jacob's vengeful plot. The preceding verses ([Genesis 34:1-26](/genesis/34-1-26 "Genesis 34:1-26 - The Defilement of Dinah and the Treachery of Jacob's Sons")) establish the initial offense—Dinah's defilement by Shechem—and the subsequent deceitful plan orchestrated by Simeon and Levi, who proposed circumcision as a condition for intermarriage. On the third day after the circumcisions, when the men of Shechem were incapacitated by pain, Simeon and Levi ruthlessly slaughtered every male. [Genesis 34:27](/genesis/34-27 "Genesis 34:27 - The Sons of Jacob Spoil Shechem") then describes the arrival of the other brothers to complete the devastation through systematic plunder, an action that prompts Jacob's immediate concern for his family's safety and reputation among the surrounding peoples, as expressed in [Genesis 34:30](/genesis/34-30 "Genesis 34:30 - Jacob's Fear of Retaliation").
* **Historical & Cultural Context:** The events of [Genesis 34](/genesis/34 "Genesis 34 - Dinah and Shechem") are set in the ancient Near East, where concepts of honor, shame, and family reputation were paramount. The defilement of a daughter, especially one from a prominent family like Jacob's, was considered a profound dishonor that demanded a forceful response to restore the family's standing. Hivites, like Hamor and Shechem, were one of the Canaanite peoples inhabiting the land, and their customs, including the practice of intermarriage and forming alliances, are reflected in Hamor's proposal. The act of circumcision, central to the sons' deception, was a sacred covenant sign for Abraham's descendants ([Genesis 17:9-14](/genesis/17-9-14 "Genesis 17:9-14 - The Covenant of Circumcision")), making its manipulation for murderous intent a profound cultural and religious transgression. The plundering of a defeated city was a common practice in ancient warfare, but here it is presented as an extension of personal vengeance rather than a sanctioned military campaign.
* **Key Themes:** This narrative contributes to several major themes within Genesis and the broader Pentateuch. It highlights the **corrupting nature of sin**, demonstrating how Shechem's initial act of defilement spirals into the sons' deceit, mass murder, and plunder, illustrating the pervasive and destructive power of human wickedness. The theme of **divine promise and human imperfection** is also prominent; despite God's covenant with Jacob and his descendants, the family exhibits profound moral failings and violent tendencies, underscoring that God works through imperfect people. Furthermore, the passage starkly contrasts **human vengeance with divine justice**, serving as a cautionary tale against taking justice into one's own hands, a theme echoed later in the Law and Prophets. Finally, the narrative explores the intense cultural dynamics of **honor and shame**, revealing the extreme measures taken in ancient societies to restore perceived honor, which, in this case, leads to horrific consequences for all involved.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sons (Hebrew, _bên'_):** H1121, from בָּנָה; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.). Here, "the sons of Jacob" refers collectively to all of Jacob's male offspring, indicating a broader family complicity in the plundering, beyond just Simeon and Levi who initiated the massacre. This emphasizes a shared responsibility and participation in the extreme retribution.
* **came (Hebrew, _bôwʼ'_):** H935, a primitive root; to go or come (in a wide variety of applications). The phrase "came upon the slain" suggests that the other sons arrived after the primary act of slaughter by Simeon and Levi had already taken place, finding the city's male inhabitants already dead. Their arrival signifies their entry into a scene of carnage, ready to complete the act of vengeance through plunder.
* **spoiled (Hebrew, _bâzaz'_):** H962, a primitive root; to plunder; catch, gather, (take) for a prey, rob(-ber), spoil, take (away, spoil), [idiom] utterly. This word describes the systematic plundering of the city's wealth, goods, and inhabitants. As detailed in [Genesis 34:29](/genesis/34-29 "Genesis 34:29 - The Spoiling of Shechem"), this included taking their flocks, herds, donkeys, and all their wealth, as well as capturing their wives and children. This act was not merely opportunistic but a deliberate and comprehensive extension of the vengeance, aimed at maximizing the punishment and perceived restoration of honor.
* **defiled (Hebrew, _ṭâmêʼ'_):** H2930, a primitive root; to be foul, especially in a ceremonial or moral sense (contaminated); defile (self), pollute (self), be (make, make self, pronounce) unclean, [idiom] utterly. This word explicitly states the underlying motivation for the sons' actions. Dinah's defilement by Shechem was not merely a physical assault but a profound violation that rendered her, and by extension her family, ritually, morally, and socially "unclean" or dishonored in ancient Near Eastern culture. This deep sense of violation fueled the sons' extreme and violent response.

#### Verse Breakdown
* **"The sons of Jacob came upon the slain":** This clause indicates that the broader group of Jacob's sons, beyond just Simeon and Levi, arrived at the city after the massacre of its male inhabitants had already occurred. They found the city's men dead, a testament to the brutal efficiency of their brothers' initial act of vengeance. Their arrival signifies their active participation in the subsequent phase of retribution.
* **"and spoiled the city":** This phrase describes the systematic plundering of Shechem. It encompasses the seizure of all valuable possessions, including livestock, goods, and wealth, as well as the taking of women and children as captives, as further elaborated in the subsequent verses. This act of "spoiling" was a deliberate and comprehensive act of destruction, aimed at utterly devastating the city and its inhabitants.
* **"because they had defiled their sister":** This final clause explicitly states the motivation behind the sons' actions. The defilement of Dinah by Shechem was the catalyst for this extreme vengeance. In the cultural context of the ancient Near East, such an act was a profound dishonor to the entire family, demanding a response to restore their honor and avenge the wrong. This phrase highlights the deep-seated rage and perceived justification for their brutal actions.

#### Literary Devices
The narrative of [Genesis 34:27](/genesis/34-27 "Genesis 34:27 - The Sons of Jacob Spoil Shechem") employs several powerful literary devices. There is profound **Irony** in the sons' use of circumcision, a sacred sign of the covenant with God, as a deceptive tool for mass murder. What was meant to be a mark of purity and belonging becomes an instrument of defilement and destruction, turning a holy symbol into a profane weapon. The entire episode is characterized by **Hyperbole** in the sons' response; while Dinah's defilement was a grave offense, the complete annihilation of an entire city's male population and the subsequent plunder far exceeds any measure of justice, highlighting the disproportionate and barbaric nature of their vengeance. Furthermore, the passage serves as a **Foreshadowing** of future conflicts and moral challenges within the nascent nation of Israel, as Jacob himself later condemns the cruelty of Simeon and Levi in his dying blessing ([Genesis 49:5-7](/genesis/49-5-7 "Genesis 49:5-7 - Jacob's Prophecy Against Simeon and Levi")), indicating that their actions carried long-term consequences and were not endorsed by the patriarch or by God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The events of [Genesis 34:27](/genesis/34-27 "Genesis 34:27 - The Sons of Jacob Spoil Shechem") offer a stark portrayal of humanity's fallen nature and the destructive consequences of sin. While the initial act against Dinah was a grievous sin, the sons' response was a horrific escalation, demonstrating how unchecked anger and a desire for personal vengeance can lead to a cascade of further atrocities. This narrative serves as a powerful cautionary tale against taking justice into one's own hands, highlighting the profound difference between human retribution and divine righteousness. It underscores that true justice belongs to God alone and that human attempts to usurp this role often result in greater evil and dishonor.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Avenge Not Yourselves")
* [Proverbs 24:29](/proverbs/24-29 "Proverbs 24:29 - Say Not, I Will Do So to Him")

### REFLECTION AND APPLICATION
[Genesis 34:27](/genesis/34-27 "Genesis 34:27 - The Sons of Jacob Spoil Shechem") presents a chilling reflection on the dangers of unchecked rage and the pursuit of vigilante justice. While the initial wrong against Dinah was deeply offensive and dishonoring, the sons' response was not only disproportionate but also morally reprehensible, ultimately bringing greater shame and danger upon their own family and the nascent covenant community. This narrative challenges us to examine our own reactions to injustice and offense, urging us to resist the impulse for immediate, violent retribution. It calls us to consider the long-term consequences of our actions, to seek wisdom and restraint, and to trust in God's perfect justice and timing rather than succumbing to raw emotion. The passage reminds us that true honor is found not in violent vengeance, but in righteousness, mercy, and a reliance on God's ways, which often involve forgiveness and reconciliation rather than destruction.

#### Questions for Reflection
* **How does the sons' response in this passage contrast with a biblical understanding of justice and righteousness?**
* **What are the dangers of seeking personal vengeance, as illustrated by this narrative?**
* **In what ways might we, in our modern context, be tempted to take justice into our own hands, and how can we resist this impulse?**
* **How does this story challenge our understanding of what it means to "restore honor" in a way that aligns with God's character?**

### FAQ
**Why did Jacob's other sons participate in the spoiling of the city if only Simeon and Levi committed the massacre?**

Answer: While Simeon and Levi were the primary instigators and executioners of the massacre, [Genesis 34:27](/genesis/34-27 "The Sons of Jacob Spoil Shechem") states that "the sons of Jacob" (plural, referring to the other brothers) came upon the slain and spoiled the city. This indicates their active complicity in the overall act of vengeance. Their involvement likely stemmed from a shared sense of outrage over Dinah's defilement, a desire to participate in the restoration of their family's honor, and perhaps a pragmatic interest in the plunder. Their participation in the spoiling demonstrates a collective endorsement of the extreme measures taken, highlighting a shared moral failing within the family.

**Does this passage condone the actions of Jacob's sons?**

Answer: No, the biblical narrative does not condone the actions of Jacob's sons. While it describes their motivations (the defilement of their sister), the text itself, through Jacob's immediate reaction in [Genesis 34:30](/genesis/34-30 "Genesis 34:30 - Jacob's Fear of Retaliation") (where he expresses fear of retaliation and ruin for his family) and especially through his dying condemnation of Simeon and Levi in [Genesis 49:5-7](/genesis/49-5-7 "Genesis 49:5-7 - Jacob's Prophecy Against Simeon and Levi"), clearly portrays their actions as treacherous, excessive, and morally wrong. The passage serves as a historical account of human sin and its devastating consequences, not as an endorsement of their violence or deceit.

### CHRIST-CENTERED FULFILLMENT
The gruesome events of [Genesis 34:27](/genesis/34-27 "Genesis 34:27 - The Sons of Jacob Spoil Shechem") and the broader narrative of Dinah and Shechem powerfully underscore humanity's profound need for a different kind of justice and cleansing than what human vengeance can offer. The sons of Jacob, driven by a distorted sense of honor and a desire for retribution, sought to "cleanse" their family's shame through bloodshed and plunder, only to bring greater dishonor and danger upon themselves. In stark contrast, Jesus Christ fulfills the ultimate need for true cleansing and the restoration of honor, not through violence or deceit, but through His perfect, atoning sacrifice. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), providing the only true purification from defilement ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Cleansing by Christ's Blood")). Where human vengeance perpetuates cycles of destruction, Christ offers reconciliation and forgiveness, breaking the power of sin and establishing a kingdom founded on righteousness and peace ([Romans 5:1-11](/romans/5-1-11 "Romans 5:1-11 - Peace with God Through Christ")). He restores true honor, not by exacting a violent price from others, but by paying the ultimate price Himself, inviting all who are defiled by sin to be made clean and whole in Him ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by His Blood")).

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

Exodus 2:14

And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.

Genesis 34:31

And they said, Should he deal with our sister as with an harlot?

Joshua 7:21

When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they [are] hid in the earth in the midst of my tent, and the silver under it.

1 Timothy 6:10

For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Genesis 34:2

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

Esther 9:16

But the other Jews that [were] in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes seventy and five thousand, but they laid not their hands on the prey,

Joshua 7:1

¶ But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.