Genesis 34:31

KJV

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

KJV (with Strong's)

And they said {H559}, Should he deal {H6213} with our sister {H269} as with an harlot {H2181}?

Complete Jewish Bible

They replied, "Should we let our sister be treated like a whore?"

Berean Standard Bible

But they replied, “Should he have treated our sister like a prostitute?”

American Standard Version

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

Commentary

### SUMMARY
Genesis 34:31 captures the indignant and defiant rhetorical question posed by Simeon and Levi, two of Jacob's sons, as they justify their brutal massacre of Shechem and his townsmen. Their query, "Should he deal with our sister as with an harlot?", powerfully articulates their profound outrage over Dinah's defilement and their perception of the irreparable dishonor inflicted upon their family, serving as their ultimate rationale for their extreme vengeful actions despite their father Jacob's distress and condemnation.

### CONTEXT
* **Literary Context:** This verse concludes the dramatic and violent narrative of [Genesis 34](/genesis/34 "Genesis 34 - The Defilement of Dinah"). The chapter begins with Dinah, Jacob's only daughter, venturing out and being seized and defiled by Shechem, the son of Hamor, the Hivite prince. Shechem subsequently desires to marry Dinah, and his father Hamor approaches Jacob and his sons with a proposal for intermarriage and trade, seeking to integrate their peoples. While Shechem expresses genuine affection and willingness to meet any bride-price or dowry, Jacob's sons, particularly Simeon and Levi, are enraged by the dishonor inflicted upon their sister and family. They respond with a deceptive and manipulative counter-proposal: they will only agree to intermarriage if all the males in Shechem's city are circumcised. The men of Shechem agree, and on the third day, while they are still recovering from the painful procedure, Simeon and Levi exploit their vulnerability. They launch a surprise attack, killing every male in the city, including Hamor and Shechem, and plunder their possessions, taking women and children captive. Jacob expresses dismay and fear of retaliation from the surrounding Canaanite and Perizzite inhabitants, but this verse is the brothers' fierce and unrepentant retort, providing their justification for their heinous acts.
* **Historical & Cultural Context:** In the ancient Near East, a woman's purity and virginity were inextricably linked to her family's honor and reputation. Sexual defilement, especially by a non-kinsman, was considered a profound disgrace that brought immense shame upon the entire family, particularly her male relatives. This dishonor often necessitated a strong, even violent, response to restore the family's standing. The concept of "honor-shame culture" dictated that a family's status was maintained through adherence to social norms, and any perceived slight or violation demanded a public demonstration of strength or retribution. To "deal with a sister as with a harlot" implied treating her as a disposable object, devoid of dignity or rights, and thus bringing the ultimate shame upon her family. This cultural context helps explain the intensity of the brothers' outrage, though it does not excuse their disproportionate and deceitful response.
* **Key Themes:** The narrative of [Genesis 34](/genesis/34 "Genesis 34 - The Defilement of Dinah") contributes to several major themes within the broader book of Genesis and the Pentateuch. **Family Honor and Shame** is paramount, as Dinah's defilement triggers the violent reaction. This theme highlights the social dynamics and cultural values of the patriarchal period, where a family's reputation was fiercely guarded. Another significant theme is **Vengeance vs. Justice**. While the initial act against Dinah was a grave injustice, the brothers' response escalates to extreme violence, deception, and a complete disregard for human life, raising profound questions about the nature of true justice versus unchecked retribution. This foreshadows later legal principles in the Mosaic Law concerning proportionate justice (e.g., [Exodus 21:23-25](/exodus/21-23-25 "Lex Talionis - Eye for an Eye")). The chapter also touches on the **Dangers of Intermarriage with Unbelievers** and the **Struggle with Sin within God's Chosen Family**. Despite being part of the covenant line, Jacob's family is far from perfect, demonstrating human depravity and the need for divine intervention and grace, a recurring motif throughout the patriarchal narratives, such as the deception of [Jacob himself](/genesis/27 "Jacob's Deception of Isaac") or the strife between [Joseph and his brothers](/genesis/37 "Joseph Sold by His Brothers").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **said (Hebrew, _ʼâmar'_):** This primitive root signifies "to say" with a wide range of applications, including answering, appointing, declaring, demanding, or expressing intent. Here, it denotes the brothers' definitive and unyielding declaration, serving as their final word and justification in response to Jacob's concern. Their "saying" is not a question seeking information but a rhetorical assertion of their perceived rightness.
* **deal (Hebrew, _ʻâsâh'_):** A primitive root meaning "to do or make" in the broadest sense. It encompasses actions of accomplishing, performing, dealing with, or treating. In this context, it refers to Shechem's actions towards Dinah – how he "dealt with" her. The brothers' use of this word highlights the active, intentional nature of Shechem's defilement, portraying it as a deliberate act of contempt rather than an unfortunate accident, thus intensifying their outrage.
* **harlot (Hebrew, _zânâh'_):** This primitive root describes a person (usually female) who commits adultery or fornication, often implying wantonness. Figuratively, it can refer to idolatry, where Israel is seen as "whoring" after other gods. In Genesis 34:31, the brothers are not asserting that Dinah was a prostitute. Instead, they are protesting that Shechem had treated her *as if* she were one—as someone to be used, defiled, and discarded without consequence, respect, or the proper legal and social protocols for marriage. This comparison powerfully amplifies the perceived insult to their family's honor and dignity, providing, in their minds, the ultimate rationale for their extreme and bloody retaliation.

#### Verse Breakdown
* **"And they said, Should he deal with our sister":** This opening phrase immediately establishes the defiant and rhetorical nature of the brothers' response. "They said" refers to Simeon and Levi, the primary actors in the massacre. The question "Should he deal with our sister" is not a genuine inquiry but an indignant rhetorical challenge. It expresses their outrage that Shechem's actions, particularly the defilement of Dinah, could be tolerated or left unpunished. The phrase "our sister" emphasizes their familial bond and the collective dishonor brought upon their entire household, highlighting the deeply personal and tribal nature of the offense.
* **"as with an harlot?":** This concluding phrase delivers the core of their justification. By comparing Dinah's treatment to that of a harlot, the brothers articulate the depth of the perceived insult. A harlot was considered an outcast, someone without honor or protection, whose body was available for public use. The implication is that Shechem treated Dinah with utter contempt, violating her person without any intention of honorable marriage or restitution, thereby reducing her status and, by extension, the family's honor to the lowest possible point. This comparison serves to magnify the perceived offense and to rationalize their extreme, violent retribution as a necessary act to restore their family's dignity.

#### Literary Devices
Genesis 34:31 effectively employs several literary devices to convey the brothers' intense emotion and justification. The most prominent is the **Rhetorical Question**, "Should he deal with our sister as with an harlot?" This is not a question seeking an answer but a forceful assertion, designed to convey indignation, outrage, and the perceived self-evidence of their position. It implies that the answer is an emphatic "No!" and that their actions are therefore implicitly justified. Coupled with this is **Hyperbole**, as the brothers exaggerate the nature of Dinah's treatment by comparing her to a harlot. While Dinah was defiled, she was not a harlot; the comparison is used to amplify the perceived dishonor and to shock their father into agreement. This hyperbole underscores the depth of their emotional response. Finally, there is an element of **Irony** in their actions. In their zealous pursuit of family honor, they engage in deceit and mass murder, actions that are themselves deeply dishonorable and condemned by Jacob later in [Genesis 49:5-7](/genesis/49-5-7 "Jacob's Curse on Simeon and Levi"). Their attempt to restore honor through extreme violence ultimately brings greater shame and condemnation upon their family.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The indignation expressed in Genesis 34:31 highlights the profound cultural significance of family honor and the devastating impact of sexual defilement in the ancient world. While the brothers' outrage at Dinah's treatment is understandable, their response escalates into a display of deceitful and disproportionate vengeance, revealing the destructive consequences of human sin and unchecked rage. This narrative serves as a stark reminder that even righteous indignation, when untempered by wisdom and divine principles, can lead to actions far more egregious than the initial offense, bringing further shame and condemnation upon those involved. It underscores the tension between the desire for justice and the temptation of vengeance, a theme frequently explored in biblical ethics.

* [Genesis 49:5-7](/genesis/49-5-7 "Jacob's prophetic curse on Simeon and Levi")
* [Proverbs 20:22](/proverbs/20-22 "Proverbs 20:22 - Do not say, 'I will repay evil!'")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine, I will repay, says the Lord")

### REFLECTION AND APPLICATION
Genesis 34:31 serves as a profound cautionary tale against the perils of unchecked rage and disproportionate vengeance. While the impulse to protect family honor and the vulnerable is righteous and commendable, the narrative starkly illustrates how actions driven by raw, deceptive retribution can inflict far greater harm and lead to severe, lasting repercussions for all involved. The brothers' "justice" was tainted by deceit and resulted in mass murder, demonstrating that even a perceived righteous cause does not justify unrighteous means. This passage compels us to reflect on the critical importance of responding to injustice with wisdom, restraint, and a commitment to true justice that aligns with God's character, which values both righteousness and mercy. It underscores the challenging balance between defending the innocent and avoiding the destructive pitfalls of vengeful behavior, reminding us that even righteous indignation must be channeled through righteous means, seeking God's will rather than succumbing to the flesh. As believers, we are called to pursue peace and reconciliation, even when wronged, trusting that God is the ultimate judge and avenger, as exhorted in [Romans 12:17-21](/romans/12-17-21 "Romans 12:17-21 - Do Not Avenge Yourselves").

#### Questions for Reflection
* **How does the brothers' response to Dinah's defilement illustrate the dangers of seeking personal vengeance rather than true justice?**
* **In what ways does this narrative challenge our understanding of "honor" and "shame" in a contemporary context?**
* **When faced with injustice or personal offense, how can we ensure our response is guided by biblical principles of righteousness and mercy, rather than by raw emotion or cultural expectations?**

### FAQ
**Why did Jacob not intervene more forcefully or prevent his sons' actions?**

Answer: Jacob was indeed deeply distressed by Dinah's defilement and later by his sons' violent reprisal. The text indicates he was initially silent upon hearing of Dinah's defilement, waiting for his sons to return ([Genesis 34:5](/genesis/34-5 "Jacob's initial silence")). After the massacre, he expresses fear for his family's reputation and safety among the Canaanites and Perizzites, fearing they would be annihilated ([Genesis 34:30](/genesis/34-30 "Jacob's fear of retaliation")). His sons' fierce indignation and independent, deceptive action suggest a breakdown in his immediate authority or a period where he was overwhelmed by the rapid escalation of events. It's possible he underestimated the depth of their rage or their capacity for such extreme violence. Later, in his dying blessing, Jacob explicitly condemns Simeon and Levi's cruelty, calling their anger "fierce" and their wrath "cruel," and curses their instruments of violence ([Genesis 49:5-7](/genesis/49-5-7 "Jacob's condemnation of Simeon and Levi")). This shows his ultimate disapproval and a recognition that their actions were not righteous, despite the initial provocation.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Genesis 34:31, with its raw display of human vengeance and the devastating consequences of sin and dishonor, ultimately points to the perfect justice and redemptive purity found in Christ. While Jacob's sons sought to avenge Dinah's defilement through a bloody and deceptive act, motivated by a flawed understanding of honor, Jesus Christ, the ultimate upholder of divine honor, did not come to execute vengeance upon sinners but to perfectly fulfill the demands of justice through His own sacrifice. He suffered the ultimate dishonor and defilement on the cross, not as a victim of human sin in a retaliatory sense, but as the willing substitute, bearing the shame and curse that humanity deserved ([Galatians 3:13](/galatians/3-13 "Christ Redeemed Us from the Curse of the Law")). Through His perfect life and atoning death, Christ cleanses humanity from the stain of sin and restores true honor and purity to those who believe, making them children of God ([John 1:12](/john/1-12 "John 1:12 - Children of God")). Unlike the brothers' flawed and destructive pursuit of justice, which led to more bloodshed, Christ's work offers true reconciliation with God ([2 Corinthians 5:18-19](/2_corinthians/5-18-19 "2 Corinthians 5:18-19 - Ministry of Reconciliation")), forgiveness for sins ([Ephesians 1:7](/ephesians/1-7 "Ephesians 1:7 - Redemption Through His Blood")), and a path to holiness that transcends human vengeance, demonstrating God's righteous wrath against sin and His boundless mercy towards sinners. In Christ, we find the true restoration of honor, not through violence, but through grace and the cleansing power of His blood ([Hebrews 9:14](/hebrews/9-14 "Cleansing by Christ's 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

Proverbs 6:34

For jealousy [is] the rage of a man: therefore he will not spare in the day of vengeance.

Genesis 34:13

And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

Genesis 49:7

Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.