Genesis 34 26

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.

Genesis 34:26 nkjv

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

Genesis 34:26 niv

They put Hamor and his son Shechem to the sword and took Dinah from Shechem's house and left.

Genesis 34:26 esv

They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem's house and went away.

Genesis 34:26 nlt

including Hamor and his son Shechem. They killed them with their swords, then took Dinah from Shechem's house and returned to their camp.

Genesis 34 verses

Genesis 34 26 meaning

Genesis 34:26 details the climax of Simeon and Levi's violent retribution against Hamor, the prince of Shechem, and his son Shechem. Having incapacitated all the males in the city through deceit involving circumcision, they executed the father and son directly, seized Dinah from Shechem’s home, and then departed the city. This act underscores their decisive, though condemned, resolution to the violation of their sister.

Genesis 34 26 Context

This verse is the direct outcome of a grievous sin against Dinah, Jacob's only daughter. In Gen 34:1-2, Shechem, the Hivite prince, violates Dinah. In subsequent verses (3-7), Shechem's intense desire for Dinah, Hamor's proposed marriage, and the rage of Jacob's sons are detailed. The sons of Jacob, led by Simeon and Levi, then devise a deceptive plan (Gen 34:13-17): they agree to the marriage proposal on condition that all males in Shechem are circumcised, claiming that their family cannot intermarry with uncircumcised people. Hamor and Shechem convince the men of their city to undergo circumcision, viewing it as an opportunity for economic gain and alliance. This verse occurs on the third day after the circumcisions, when the men of Shechem were most vulnerable, incapacitated by pain and fever.

Historically, tribal honor and family reputation were paramount in ancient Near Eastern cultures. A grave violation like rape often demanded swift and brutal retribution from male kin. However, the use of a sacred covenant sign (circumcision) as a ruse for slaughter made Simeon and Levi's actions deeply treacherous and morally problematic, even by ancient standards. Their act of "justice" was tainted by extreme deceit and disproportionate violence.

Genesis 34 26 Word Analysis

• And Hamor and Shechem his son:
  • Hamor (חֲמוֹר, Chamowr): Meaning "donkey" or "he-ass". He was the Hivite prince, the city ruler. His name may imply obstinacy or strength, but is starkly contrasted with his helplessness in this scene.
  • Shechem (שְׁכֶם, Shekem): Meaning "shoulder" or "back". He was the son of Hamor and the individual who raped Dinah. The city itself also bore this name, signifying his direct connection to and responsibility within his domain. His deep desire for Dinah did not negate his violent initial act.
• they slew with the edge of the sword:
  • slew (הרגו, har’gū): From the root הָרַג (harag), meaning "to kill," "to slay." Implies intentional and decisive killing.
  • with the edge of the sword (בְּפִי־חֶרֶב, b’phi-cherev): Literally "with the mouth of the sword." A vivid Hebrew idiom common in biblical narratives, denoting a violent, total slaughter or massacre by the sword. It is not just killing but a brutal execution, often of an enemy in war. This emphasizes the ruthless and systematic nature of their attack, not a mere spontaneous outburst.
• and they took Dinah out of Shechem’s house:
  • took (וַיִּקְחוּ, vayikhu): "And they took." Implies active removal and rescue, her recovery being a primary objective.
  • Dinah (דִּינָה, Dīnah): "Judged" or "vindicated." The daughter of Jacob and Leah, the focal point of the entire episode. Her name ironically points to a justice or judgment sought on her behalf, though through means Jacob condemned. Her continued presence in Shechem’s house, even after days, might imply she was being held captive or was simply residing there until the marriage was formalized.
  • Shechem’s house: Indicates her physical location, from where she needed to be extricated. It underscores the severity of the act and the specific nature of her confinement or presence in the household of her violator.
• and went out:
  • went out (וַיֵּצֵאוּ, vayyetze’u): "And they went out." Signifies their departure, marking the conclusion of their mission within the city after achieving their two goals: vengeance against Hamor and Shechem, and Dinah's retrieval. This swift exit suggests they had completed their grim task and were retreating.

Genesis 34 26 Bonus Section

The events of Genesis 34, culminating in this verse, have profound implications for the future of Simeon and Levi. Jacob's condemnation of their actions resulted in the prophesied scattering of their tribes (Gen 49:5-7). Levi, however, was later "re-gathered" through his family's loyalty to God during the golden calf incident (Exod 32:26-29), eventually becoming the priestly tribe without an allocated territory, fulfilling the scattering in a redemptive way. Simeon's tribe dwindled significantly and eventually became absorbed into Judah's territory, further realizing the fragmented future Jacob foretold. This chapter thus illustrates that human sin, even when attempting to "right" a wrong, can lead to long-lasting consequences for generations, demonstrating God's sovereign hand in judgment and, sometimes, in redirecting negative consequences towards positive ends (as with Levi's redemption).

Genesis 34 26 Commentary

Genesis 34:26 serves as a brutal crescendo to a morally complex narrative. While Dinah's defilement was a profound wrong, the "justice" enacted by Simeon and Levi transcends ethical bounds, leading to the murder of Hamor and Shechem and, by extension, the massacre of innocent men of the city. Their action is deliberate and calculating, leveraging the sacred sign of circumcision as an instrument of betrayal and vengeance. This verse showcases the brothers' single-minded fury and their extreme readiness to defend family honor, but at a tremendous moral cost. Jacob, in subsequent verses and his deathbed blessing, vehemently condemns their cruelty (Gen 34:30; 49:5-7), demonstrating that divine law and patriarchal authority did not condone such deceitful and excessive violence, even in response to a great sin. The brothers’ immediate targets, Hamor and Shechem, signify a direct strike at the heart of the Hivite power structure that allowed Dinah's violation. This verse starkly illustrates the dangers of uncontrolled anger, personal vengeance, and the desecration of sacred acts for personal ends, emphasizing that the means can vitiate the end, leading to greater sin.