Genesis 34:31 kjv

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

Genesis 34:31 nkjv

But they said, "Should he treat our sister like a harlot?"

Genesis 34:31 niv

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

Genesis 34:31 esv

But they said, "Should he treat our sister like a prostitute?"

Genesis 34:31 nlt

"But why should we let him treat our sister like a prostitute?" they retorted angrily.

Genesis 34 verses

Genesis 34 31 Meaning

This verse presents the defiant and righteous-sounding justification of Simeon and Levi, two of Jacob’s sons, for their violent actions against the city of Shechem. It reveals their profound indignation over the defilement of their sister, Dinah. They viewed Shechem's act of violation as reducing Dinah's honor and worth to that of a prostitute, which was considered the ultimate societal disgrace for a woman and her family. Their rhetorical question highlights their intense anger, perceiving their massacre of the Shechemites as a proportionate, albeit brutal, response to an unconscionable affront to their family's honor.

Genesis 34 31 Context

Genesis chapter 34 describes the severe repercussions following Dinah's interaction with the Hivite inhabitants of Shechem. Dinah, Jacob’s daughter by Leah, goes out among the local women and is spotted by Shechem, son of Hamor, the prince of the land. Shechem seizes Dinah, violates her, and humiliates her. However, he then becomes infatuated and desires her as his wife. Hamor, Shechem’s father, approaches Jacob seeking a marriage alliance and proposing integration between their peoples.

Jacob’s sons, especially Simeon and Levi (Dinah's full brothers), are filled with rage and indignation at the dishonor brought upon their sister and family. They deceitfully propose a condition for marriage and integration: that all the males of Shechem be circumcised. The Shechemites agree, and while the men are incapacitated from the surgery, Simeon and Levi execute a brutal revenge, slaughtering every male, plundering the city, and taking women and children captive. Jacob later expresses deep concern, not primarily for the massacre, but for the potential retaliatory attacks from surrounding peoples. This verse, Gen 34:31, serves as the final, defiant justification from Simeon and Levi to their father, revealing the depth of their perceived insult and the catalyst for their excessive revenge.

Genesis 34 31 Word analysis

• But: wa (וַ), a conjunction indicating continuation or opposition. Here, it introduces the sons' response to Jacob's apprehension, marking their rebuttal.
• they said: wayyo'meru (וַיֹּאמְרוּ), "and they said," indicating a joint declaration from Simeon and Levi. It shows their solidarity and shared conviction in their actions, emphasizing their agency and determination.
• "Should he treat": Hali (הֲל), from ha (הֲ), an interrogative particle often used to introduce a rhetorical question, here implying indignation or outrage. It means "is it" or "can it be?" Combined with ya'aseh (יַעֲשֶׂה), "he should do" or "he treats," it frames the act as deliberate and deeply offensive.
• our sister: 'aḥotenu (אֲחֹתֵנוּ), literally "our sister." This possessive term emphasizes the personal violation and the communal shame brought upon the entire family. In an honor-shame society, the dishonor of one family member affects all.
• like a prostitute?: kezônâh (כְּזוֹנָה).
  • Ke- (כְּ): The comparative prefix, meaning "like," "as," or "in the manner of." It implies a perceived equivalence, whether accurate or exaggerated.
  • Zonah (זוֹנָה): This Hebrew noun translates to "prostitute" or "harlot." In ancient Israel, this term carried profound negative connotations of public degradation, impurity, moral decay, and exploitation. Treating someone as a zonah meant divesting them of dignity, consent, and communal standing, subjecting them to sexual exploitation as if they were a commodity without rights. For a family, it implied the utmost shame and disgrace, far beyond just sexual misconduct, suggesting a complete breakdown of their daughter’s virtue and their family’s reputation. This specific phrasing highlights their justification for revenge, viewing Shechem’s initial violation as a fundamental assault on Dinah's sacred identity and, by extension, the family’s purity and honor, making their response appear "righteous" in their own eyes.

Words-group by words-group analysis:

• "But they said, 'Should he treat": This opening segment instantly shifts the focus from Jacob’s concern about consequences to Simeon and Levi’s unrepentant stance. The rhetorical question introduces their perceived moral imperative, indicating that they saw their actions as a necessary, justifiable response.
• "our sister like a prostitute?'": This phrase articulates the ultimate offense that spurred their brutal vengeance. It encapsulates their profound sense of violation, shame, and righteous indignation. It means Shechem treated Dinah as a discarded object, devoid of human worth and dignity, subjecting her to an act of exploitation that brought extreme dishonor not just upon her, but upon her brothers and the entire household. This perceived degradation served as their catalyst and rationalization for the extreme violence that followed.

Genesis 34 31 Bonus section

• Misuse of Sacred Symbol: The cunning use of circumcision, the very sign of God's covenant, as a deceptive tool for vengeance is a profound desecration and foreshadows a pattern of human failings in relating to God's sacred things.
• Jacob's Character Arc: This episode is a significant test for Jacob. While he voices fear for his family's safety, his relatively mild rebuke of his sons, despite the heinous act, reveals his ongoing journey in spiritual authority and discerning divine justice versus human retribution.
• Familial Disunity: This event significantly impacts the future relationship between Jacob's sons, leading to the prophecy of dispersion for Simeon and Levi in Gen 49, marking them out due to their unbridled anger.
• Perception vs. Reality: The sons claim Shechem treated Dinah "like a prostitute," focusing solely on the defilement. Yet, Shechem immediately desired to marry her and honor her (Gen 34:3-4), suggesting his intent moved beyond a casual sexual encounter, even if his initial act was coercive. The sons' rigid focus on the dishonor fueled their revenge, potentially ignoring the complex aspects of Shechem's subsequent desire and the opportunities for a peaceful resolution offered by Hamor.

Genesis 34 31 Commentary

Genesis 34:31 serves as the climatic justification offered by Simeon and Levi for their vengeful and deceptive slaughter of the men of Shechem. Their question, "Should he treat our sister like a prostitute?", reflects the deep wound inflicted on their family's honor. In a society where a woman’s chastity and family reputation were paramount, sexual violation was an unbearable shame, compounded by the idea of being reduced to the status of a prostitute—someone used and discarded without honor or worth. This rhetorical question isn't seeking an answer but rather expresses profound indignation, aiming to shut down any parental rebuke and legitimize their disproportionate response. It highlights the potent force of "honor" in ancient cultures, driving actions of extreme violence when transgressed. However, while understandable as an emotional reaction to grave offense, their choice to employ deception (circumcision as a pretext) and brutal mass murder far exceeded divine principles of justice, demonstrating unrestrained human anger. Their actions would later draw a severe curse from Jacob (Gen 49:5-7), underscoring that even perceived righteousness stemming from a grievance cannot excuse lawless violence in the eyes of God or ethical human conduct. The verse subtly underscores the danger of personal vengeance overshadowing true justice.