Genesis 34:25 kjv

And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.

Genesis 34:25 nkjv

Now it came to pass on the third day, when they were in pain, that two of the sons of Jacob, Simeon and Levi, Dinah's brothers, each took his sword and came boldly upon the city and killed all the males.

Genesis 34:25 niv

Three days later, while all of them were still in pain, two of Jacob's sons, Simeon and Levi, Dinah's brothers, took their swords and attacked the unsuspecting city, killing every male.

Genesis 34:25 esv

On the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, Dinah's brothers, took their swords and came against the city while it felt secure and killed all the males.

Genesis 34:25 nlt

But three days later, when their wounds were still sore, two of Jacob's sons, Simeon and Levi, who were Dinah's full brothers, took their swords and entered the town without opposition. Then they slaughtered every male there,

Genesis 34 verses

Genesis 34 25 Meaning

On the third day following the mass circumcision of the male inhabitants of Shechem, while they were at the peak of their pain and incapacitation, Simeon and Levi, two sons of Jacob and brothers of Dinah, executed a pre-planned attack. Each wielding his sword, they came upon the unsuspecting city without resistance and brutally slaughtered every male within it. This verse marks the violent climax of the sons' deceitful revenge for their sister Dinah's defilement.

Genesis 34 25 Context

Genesis chapter 34 details a significant, violent, and morally complex event in the life of Jacob and his family. The chapter begins with Dinah, Jacob's daughter, going out to visit the local women and being violently raped by Shechem, the son of Hamor, the Hivite prince and leader of the land. Shechem then professes love for Dinah and requests to marry her, with Hamor approaching Jacob and his sons to propose intermarriage and free trade between their peoples. While Jacob remained silent, Dinah's brothers, especially Simeon and Levi, were consumed by intense anger and a desire for vengeance due to the dishonor brought upon their sister and family (Gen 34:7).

Feigning agreement, they set a deceitful condition: all the men of Shechem must be circumcised to permit intermarriage. Hamor and Shechem readily agreed, convincing their city's male population to undergo circumcision, motivated by potential wealth and resources from Jacob's family (Gen 34:20-24). Genesis 34:25 describes the brutal fulfillment of this vengeful plot. It marks the moment of extreme treachery when the brothers took advantage of the vulnerability of the Shechemite men after their circumcision to exact bloody revenge. This act stands in stark contrast to God's covenant with Abraham, which established circumcision as a sign of purity and blessing, now used for malicious purposes.

Genesis 34 25 Word Analysis

• Now it came to pass (וַיְהִי, vayhi): A common Hebrew narrative transitional phrase, signaling the unfolding of a significant event. It imparts a sense of immediate occurrence.
• on the third day (בַּיּוֹם הַשְּׁלִישִׁי, bayyom ha-shelishi): This specific timing is crucial. Medically and historically, the third day after circumcision is the peak of pain, inflammation, and incapacity, rendering the individuals most vulnerable and unable to defend themselves. This detail highlights the premeditated cruelty and strategic timing of Simeon and Levi's attack. The "third day" elsewhere often carries theological significance (e.g., resurrection), creating a dark contrast here where it signifies extreme suffering and death rather than triumph.
• when they were sore (בְּהְיוֹתָם כֹּאֲבִים, b'h'yotam ko'avim): The Hebrew ko'avim (כֹּאֲבִים) denotes severe pain and disability. This confirms their incapacitated state. The word emphasizes their helpless condition, intensifying the treachery of the attack.
• that two of the sons of Jacob (שְׁנֵי בְנֵי יַעֲקֹב, sh'ney v'ney Ya'akov): Specifically identifies the main perpetrators. While other brothers might have known or been implicitly involved in the broader plan (Gen 34:13), Simeon and Levi are singled out for direct action. This aligns with Jacob's later strong condemnation of these two in Genesis 49:5-7.
• Simeon and Levi (שִׁמְעוֹן וְלֵוִי, Shim'on v'Levi): These names are prominently given, indicating their leading role in the violence. Levi's later tribal zeal would be directed toward God's cause (Exod 32:25-29), but here, it is uncontrolled wrath. Simeon's tribe eventually dwindles.
• Dinah's brothers (אֲחֵי דִינָה, achei Dinah): This phrase highlights the personal, familial motive behind their actions. They were acting, in their perception, to avenge the defilement of their only full sister. While their motivation stemmed from legitimate offense, their method was wholly illegitimate.
• each took his sword (אִישׁ חַרְבּוֹ, ish charbo): The Hebrew cherev (חֶרֶב) refers to a sword, a weapon of war or execution. The phrase "each took his sword" signifies individual agency and premeditation in the attack, suggesting that this was a planned, deliberate massacre, not an spontaneous outburst.
• and came upon the city unawares (וַיָּבֹאוּ עַל-הָעִיר בָּטַח, vayavo'u al-ha'ir betach): The Hebrew betach (בָּטַח) often means "in security" or "confidently." Here, it implies they came "without suspicion" from the city's inhabitants, who felt secure and saw no threat from Jacob's family, especially after having seemingly fulfilled the condition. It highlights the element of surprise and deception.
• and killed all the males (וַיַּהַרְגוּ כָל-זָכָר, vayahr'gu kol-zachcar): This specifies the scope and brutality of their attack – total genocide of the male population. "All males" includes the prince, Hamor, and his son Shechem, as well as every other male of military age and older. This was an extreme, indiscriminate slaughter, far exceeding a proportionate response to Dinah's defilement, which was committed by only one individual.

Words-Group Analysis

• "On the third day, when they were sore": This phrase precisely pinpoints the tactical genius and moral depravity of Simeon and Levi. They timed their attack for the most vulnerable moment, turning a sacred covenant sign (circumcision) into an instrument of deceit and destruction. This mirrors medical understanding of post-operative recovery, making the Shechemites easy targets.
• "two of the sons of Jacob, Simeon and Levi, Dinah's brothers": The repeated identification reinforces the personal nature of the vendetta. By linking them specifically to Jacob and Dinah, the narrative grounds the extreme violence within the familial honor/shame context, yet critiques it through Jacob's subsequent lament and blessing in Genesis 49.
• "each took his sword and came upon the city unawares, and killed all the males": This powerful culmination describes the swift, ruthless, and complete execution of their plan. The collective and organized violence against a helpless population reveals an unchecked rage and a brutal sense of justice, transforming what might have been viewed as honor-defense into outright murder and tribal warfare. The lack of resistance underscores the Shechemites' vulnerability due to their trust in Jacob's family and their physical condition.

Genesis 34 25 Bonus section

• Theological Irony: The very sign of the Abrahamic covenant, circumcision, which signifies God's covenant and promises, was twisted into a mechanism for the slaughter of the innocent in this dark chapter. This stark irony underscores the severe distortion of divine purposes by human sin.
• Motives and Moral Standing: While the defilement of Dinah was indeed a heinous act, the brothers' response escalated the moral transgression to an unspeakable level. Their motivation, rooted in "honor" and outrage, does not justify their brutal and deceptive massacre. This raises complex ethical questions about vigilantism and the limits of retribution, clearly illustrating a boundary violation.
• Consequences and Legacy: The Shechem incident left a deep mark on Jacob and his family. It highlighted internal disunity and moral compromise within the nascent "Israel" before the Exodus. The "curse" upon Simeon and Levi's anger in Genesis 49 ensured their tribes' unique destinies – Simeon's integration into Judah, and Levi's dispersal as priests among Israel, which some commentators see as a redemptive turn for their violent zeal.

Genesis 34 25 Commentary

Genesis 34:25 stands as a chilling testimony to human depravity, unchecked wrath, and the dangerous perversion of religious ritual. The "third day" timing reveals a calculated, cold-blooded massacre rather than a fit of passion. Simeon and Levi deliberately exploited the Shechemite men's post-circumcision vulnerability, a state understood to be one of intense pain and incapacitation, to execute their plan. Their act, motivated by a fierce defense of family honor but spiraling into disproportionate vengeance, transforms the sacred sign of the covenant – circumcision – into a tool of gruesome deception. This extreme violence not only led to the deaths of the innocent but also brought shame and danger upon Jacob's entire household (Gen 34:30), reflecting God's perspective on bloodshed and vengeance. The narrative strongly implies condemnation for the sons' actions, foreshadowing Jacob's later curse on Simeon and Levi (Gen 49:5-7) which disassociates him from their "fierce anger." The incident serves as a stark warning against letting human wrath overshadow divine justice and commands of peace. It also demonstrates how flawed individuals operate within God's larger redemptive plan, highlighting His continued faithfulness despite humanity's moral failings.