King James Version

What Does Genesis 34:25 Mean?

Genesis 34:25 in the King James Version says “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 breth...” — study this verse from Genesis chapter 34 with commentary, cross-references, and original Hebrew word analysis.

“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 · KJV

Context

23

Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

24

And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

25

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.

26

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. edge: Heb. mouth

27

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

Read Genesis 34 full chapter

Commentary

KJV Study Commentary
And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include: (1) divine election based on grace not merit (Romans 9:10-13); (2) God's faithfulness to covenant promises despite human unfaithfulness; (3) discipline as evidence of divine love and means of transformation; (4) generational patterns of sin requiring divine intervention to break; (5) prayer and wrestling with God as legitimate expressions of faith. Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

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Historical & Cultural Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Reflection Questions

  1. What theological truths about Dinah's Defilement emerge from this passage?
  2. What obstacles prevent us from living out the truths presented in this verse?
  3. How does understanding Christ as the ultimate fulfillment illuminate this passage's meaning?

Original Language Analysis

Hebrew · 22 words
וַיְהִי֩1 of 22
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

בַיּ֨וֹם2 of 22

“day”

H3117

a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an asso

הַשְּׁלִישִׁ֜י3 of 22

“And it came to pass on the third”

H7992

third; feminine a third (part); by extension, a third (day, year or time); specifically, a third-story cell)

בִּֽהְיוֹתָ֣ם4 of 22
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

כֹּֽאֲבִ֗ים5 of 22

“when they were sore”

H3510

properly, to feel pain; by implication, to grieve; figuratively, to spoil

וַיִּקְח֣וּ6 of 22

“took”

H3947

to take (in the widest variety of applications)

שְׁנֵֽי7 of 22

“that two”

H8147

two; also (as ordinal) twofold

בְנֵי8 of 22

“of the sons”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יַ֠עֲקֹב9 of 22

“of Jacob”

H3290

jaakob, the israelitish patriarch

שִׁמְע֨וֹן10 of 22

“Simeon”

H8095

shimon, one of jacob's sons, also the tribe descended from him

וְלֵוִ֜י11 of 22

“and Levi”

H3878

levi, a son of jacob

אֲחֵ֤י12 of 22

“brethren”

H251

a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])

דִינָה֙13 of 22

“Dinah's”

H1783

dinah, the daughter of jacob

אִ֣ישׁ14 of 22

“each man”

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

חַרְבּ֔וֹ15 of 22

“his sword”

H2719

drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement

וַיָּבֹ֥אוּ16 of 22

“and came”

H935

to go or come (in a wide variety of applications)

עַל17 of 22
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

הָעִ֖יר18 of 22

“upon the city”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

בֶּ֑טַח19 of 22

“boldly”

H983

properly, a place of refuge; abstract, safety, both the fact (security) and the feeling (trust); often (adverb with or without preposition) safely

וַיַּֽהַרְג֖וּ20 of 22

“and slew”

H2026

to smite with deadly intent

כָּל21 of 22
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

זָכָֽר׃22 of 22

“all the males”

H2145

properly, remembered, i.e., a male (of man or animals, as being the most noteworthy sex)

Study Guide

Historical Context

This verse is found in the book of Genesis. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Genesis 34:25 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Genesis 34:25 from Treasury of Scripture Knowledge

Genesis 49:5-7Genesis 29:33-34Proverbs 6:34-35Joshua 5:6Numbers 31:172 Chronicles 32:25

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