Genesis 34:3

KJV

And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

KJV (with Strong's)

And his soul {H5315} clave {H1692} unto Dinah {H1783} the daughter {H1323} of Jacob {H3290}, and he loved {H157} the damsel {H5291}, and spake {H1696} kindly {H3820} unto the damsel {H5291}.

Complete Jewish Bible

But actually he was strongly attracted to Dinah the daughter of Ya'akov; he fell in love with the girl and tried to win her affection.

Berean Standard Bible

And his soul was drawn to Dinah, the daughter of Jacob. He loved the young girl and spoke to her tenderly.

American Standard Version

And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

Commentary

### SUMMARY
Genesis 34:3 describes the immediate aftermath of Shechem's violent defilement of Dinah, Jacob's daughter, revealing his possessive disposition. Despite his coercive act, the text indicates his soul became intensely attached to her, he "loved" her, and he spoke soothingly to her, suggesting a self-serving attempt to legitimize or reconcile his actions through a forced affection and subsequent marriage proposal, rather than a genuine, respectful bond.

### CONTEXT
* **Literary Context:** This verse is pivotal, transitioning the narrative from the initial act of sexual violence in [Genesis 34:2](/genesis/34-2 "Shechem's Defilement of Dinah") to Shechem's subsequent attempt to normalize the situation and integrate Dinah into his household. It sets the stage for the complex and ultimately tragic negotiations between Shechem's father, Hamor, and Jacob's sons, particularly Simeon and Levi, who respond with extreme and deceptive violence. The verse's placement immediately after the defilement is crucial, emphasizing that Shechem's "love" and "kindness" are reactions to his prior transgression, not expressions of a pre-existing, honorable affection.
* **Historical & Cultural Context:** In the ancient Near East, the defilement of an unmarried woman, especially one from a prominent family, was a grave offense that brought immense shame upon her family. Such an act often necessitated a marriage to the perpetrator to restore some measure of honor, though this was typically negotiated and involved a bride-price. Shechem's actions, therefore, were not merely a private transgression but a public affront demanding a communal response. The concept of "honor-shame" was paramount, and the family's reputation was intricately tied to the purity of its women. Shechem, as a prince, likely expected his status to facilitate a resolution, perhaps even believing his "love" could mitigate the severity of his crime and secure the union.
* **Key Themes:** Genesis 34:3 contributes to several overarching themes within the book of Genesis and the broader biblical narrative. It highlights the pervasive theme of **sin and its devastating consequences**, demonstrating how a single act of violence can unravel family dynamics and lead to further bloodshed, as seen in the subsequent actions of Jacob's sons in [Genesis 34:25-29](/genesis/34-25-29 "The Slaughter of Shechem's City"). The verse also underscores the theme of **deception and manipulation**, as Shechem's "kindness" and "love" are presented as self-serving attempts to cover his transgression, rather than genuine repentance. Furthermore, it touches upon the **vulnerability of women** in patriarchal societies and the profound importance of **family honor and justice**, which become central motivators for the violent retribution enacted by Dinah's brothers. This narrative stands in stark contrast to the divine covenant promises to Jacob, revealing the moral failings within the covenant community itself.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Soul (Hebrew, _nephesh'_):** From H5315, `nephesh` properly refers to a "breathing creature" or "vitality," but is used very widely for the feelings, will, intellect, and even the self or person. Here, "his soul clave unto Dinah" indicates a deep, internal attachment, suggesting Shechem's entire being, his inner self, was drawn to her. This is not merely a superficial desire but a profound, albeit twisted, emotional and volitional clinging.
* **Clave (Hebrew, _dâbaq'_):** From H1692, `dâbaq` means "to impinge, i.e. cling or adhere." While often used positively, as in a man cleaving to his wife in [Genesis 2:24](/genesis/2-24 "The Institution of Marriage"), its application here immediately after an act of sexual violence is jarring. In this context, `dâbaq` does not signify a pure, respectful bond but rather an intense, possibly obsessive, desire to possess or retain Dinah. It suggests a possessive attachment that seeks to normalize or legitimize the prior violent act, perhaps driven by a sense of entitlement or a desire to avoid the social repercussions of his deed.
* **Loved (Hebrew, _ʼâhab'_):** From H157, `ʼâhab` is a primitive root meaning "to have affection for (sexually or otherwise)." While `ʼâhab` is a broad term for love, its placement directly after the defilement and the use of `dâbaq` significantly colors its interpretation here. This "love" is not one born of mutual respect or genuine affection, but rather a self-interested desire that seeks to claim ownership or mitigate the damage of his actions. It highlights the deceptive nature of sin, where a perpetrator might attempt to reframe their actions as a basis for a relationship.
* **Kindly (Hebrew, _lêb'_):** From H3820, `lêb` (or `lêbâb`) refers to "the heart," used widely for feelings, will, and intellect. When combined with the verb "spake" (`dâbar`), "spake kindly" (literally, "spake to her heart") implies speaking consolingly, soothingly, or persuasively. This "kindness" is not indicative of remorse or a desire for true reconciliation, but rather a strategic maneuver to achieve his own ends—to integrate Dinah into his household and society, thereby covering the shame and securing his position. It underscores the manipulative aspect of his character and the profound imbalance of power in the situation.

#### Verse Breakdown
* **"And his soul clave unto Dinah the daughter of Jacob":** This clause immediately follows Shechem's act of defilement, indicating a strong, almost visceral, attachment that developed *after* the violence. The term "clave" (dabaq) suggests a possessive, tenacious clinging, implying that Shechem's desire was to keep Dinah, perhaps to legitimize his actions or to avoid the severe social ramifications of his crime. It highlights a self-serving attachment rather than a respectful, mutual bond.
* **"and he loved the damsel":** This statement, following the act of violence and the "cleaving," presents a disturbing form of "love." It is not a love born of honor, respect, or consent, but rather a desire that emerges from a position of power and coercion. This "love" likely served Shechem's own interests—to claim Dinah as his own, to mitigate the shame of his actions, and to pursue a marriage that would benefit him socially and politically. It underscores the twisted nature of his affection, which is rooted in possession rather than genuine care.
* **"and spake kindly unto the damsel":** Shechem's "kind" words were likely an attempt to soothe, manipulate, or persuade Dinah, perhaps to gain her favor or cooperation in the subsequent marriage negotiations. This phrase, literally "spoke to her heart," suggests an attempt to comfort or win her over emotionally. However, in the context of the preceding violence and power imbalance, this "kindness" is not indicative of remorse or a desire for true reconciliation, but rather a strategic maneuver to achieve his own ends—to integrate Dinah into his household and society, thereby covering the shame and securing his position. It reveals the manipulative aspect of his character and the profound imbalance of power in the situation.

#### Literary Devices
The verse employs several literary devices to convey its unsettling message. **Irony** is prominent, as Shechem's "love" and "kindness" are presented immediately after an act of sexual violence, creating a stark contrast between the gentle connotations of these words and the brutal reality of his actions. This highlights the deceptive nature of his intentions, where affection is a means to an end rather than an end in itself. There is also a strong element of **Pathos**, as the reader is invited to feel the profound imbalance of power and the tragic situation of Dinah, who is subjected to both violence and a manipulative overture. Furthermore, the narrative uses **Foreshadowing**, as Shechem's self-serving attempts to normalize the situation implicitly set the stage for the extreme and violent retribution that Jacob's sons will enact, demonstrating that true justice cannot be circumvented by false affection.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 34:3 provides a chilling illustration of how sin distorts human relationships and perception, revealing a "love" that is rooted in self-interest and possession rather than genuine care and respect. Shechem's actions highlight the deceptive nature of unrepentant sin, where the perpetrator attempts to rationalize or even legitimize their wrongdoing through subsequent actions like "kind" words or a desire for marriage, rather than acknowledging the profound harm caused. This passage starkly contrasts genuine, selfless love with a possessive, self-serving desire that masquerades as affection, underscoring that true love is always characterized by honor, consent, and the well-being of the other. The devastating ripple effects of Shechem's sin on Dinah, Jacob's family, and the Hivite community serve as a powerful biblical lesson on the far-reaching consequences of immoral behavior.

* [1 Corinthians 13:4-7](/1_corinthians/13-4-7 "The Qualities of Love")
* [Proverbs 6:27-29](/proverbs/6-27-29 "Consequences of Adultery")
* [Deuteronomy 22:28-29](/deuteronomy/22-28-29 "Law Regarding Defilement")

### REFLECTION AND APPLICATION
Genesis 34:3 serves as a sobering reminder that even after committing egregious sins, individuals may experience complex emotions, including a desire to rectify or rationalize their actions in ways that serve their own interests rather than truly addressing the harm caused. For believers, this passage underscores that true love is characterized by respect, honor, and selflessness, never by force or coercion. It highlights the devastating ripple effects of sin on individuals and families, emphasizing the importance of purity, integrity, and seeking God's will in relationships, rather than indulging in selfish desires that lead to destruction and dishonor. It also implicitly calls for understanding the pain of victims and the need for genuine justice and healing, rather than merely accommodating the perpetrator's desires or attempts at damage control. We are challenged to examine our own motivations in relationships, ensuring that our "love" is truly for the good of the other, mirroring God's self-giving love, and not merely a pursuit of our own desires or a means to manipulate outcomes.

#### Questions for Reflection
* **How does Shechem's "love" in this verse challenge our understanding of what true love entails?**
* **In what ways might we, even subtly, attempt to rationalize or legitimize our own self-serving actions in relationships?**
* **What are the long-term consequences, as illustrated in this chapter, of prioritizing personal desire over the honor and well-being of others?**
* **How can we cultivate relationships marked by genuine respect, consent, and selflessness, rather than manipulation or coercion?**

### FAQ
**Does Shechem's "love" for Dinah justify his actions?**

Answer: Absolutely not. The text clearly states that Shechem first "took her, and lay with her, and defiled her" in [Genesis 34:2](/genesis/34-2 "Shechem's Act of Defilement"). His subsequent "love" and "kind" words are presented as a reaction *after* the act of violence, not as a preceding or justifying emotion. True love, as described throughout Scripture (e.g., [1 Corinthians 13](/1_corinthians/13 "The Love Chapter")), is characterized by respect, consent, and selflessness, none of which were present in Shechem's initial actions. His "love" appears to be a possessive desire to legitimize his actions or to integrate Dinah into his household, rather than genuine affection or remorse for his crime.

**Why is Shechem's "kindness" problematic in this context?**

Answer: Shechem's "kindness" (speaking kindly to Dinah, or "to her heart") is deeply problematic because it follows an act of sexual violence and appears to be a manipulative tactic rather than an expression of true remorse or respect. In the context of a profound power imbalance and a traumatic event, such "kindness" can be a form of psychological coercion, an attempt to soothe the victim into compliance, or a strategic move to facilitate a desired outcome (marriage) that primarily benefits the perpetrator. It does not negate the initial violence but rather highlights the complex and often deceptive ways perpetrators may attempt to manage the aftermath of their actions, prioritizing their own interests over the victim's healing and justice.

### CHRIST-CENTERED FULFILLMENT
While Genesis 34:3 depicts the brokenness of human relationships and the devastating consequences of sin, it implicitly points to the profound need for a greater redemptive work found in Christ. Shechem's self-serving "love" and manipulative attempts to legitimize his actions stand in stark contrast to the selfless, sacrificial love of Christ, who laid down His life for the redemption of humanity ([John 15:13](/john/15-13 "Greater Love Has No One Than This")). Where human sin brings defilement, dishonor, and the breakdown of relationships, the Lord Jesus offers true purity, restores dignity, and provides the path to genuine reconciliation and healing. His kingdom is founded on justice and righteousness, offering true restoration for victims and a transformative path for perpetrators who genuinely repent and turn to Him, unlike Shechem's superficial attempts at appeasement. The ultimate "cleaving" is not a possessive human desire, but the believer's spiritual union with Christ ([Ephesians 5:31-32](/ephesians/5-31-32 "Christ and the Church")), a bond of grace, truth, and unconditional love that truly transforms and honors.

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

Hosea 2:14

¶ Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.

Isaiah 40:2

Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins.

2 Samuel 19:7

Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee from thy youth until now.

Ruth 1:14

And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.

1 Samuel 18:1

¶ And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.

2 Chronicles 30:22

And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the LORD God of their fathers.