Genesis 29ESV
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Genesis29

English Standard Version

1Then his and to the of the of the .

2As he , he a in the , and , of it, for of that the were . The on the was ,

3and when the were , the shepherds would the from the of the and the , and the in its the of the .

4 to them, My , do you come from? They , We are from .

5He to them, Do you the of ? They , We him.

6He to them, Is it ? They , It is ; and , his is with the !

7He , , it is ; it is for the to be . the and , them.

8But they , We the are and the is from the of the ; then we the .

9While he was with them, with her , she was a .

10Now as soon as the of his , and the of his , came and the from the and the of his .

11Then and .

12And that he was her , and that he was , and she and her .

13As soon as the about , his , he to him and him and him and him to his . Jacob these ,

14and to him, you are my and my ! And he with him a .

15Then to , you are my , should you therefore me for ? me, shall your be?

16Now had . The of the was , and the of the was .

17 were , but was in and .

18 . And he , I will you for your .

19 , It is that I her to you than that I should her to any ; with me.

20So for , and they to him but a because of the love he for her.

21Then to , me my that I may to her, for my is .

22So the of the and a .

23But in the he his and her to Jacob, and he to her.

24( his female to his to be her .)

25And in the , , it was ! And Jacob to , is you have to me? Did I with you for ? then have you me?

26 , It is in our , to the the .

27 the of one, and we will you the in for me .

28 , and her . Then Laban him his to be his .

29( his female to his to be her .)

30So Jacob to , he than , and Laban for .

31When the Lord that was , he her , but was .

32And and a , and she his , she , the Lord has upon my ; my will me.

33She and a , and , the Lord has I am , he has me son . And she his .

34 she and a , and , this my will be to me, because I have him . his was .

35And she and a , and , This I will the Lord. she his . Then she .

Study Guide

Public-domain commentary and original-language notes for Genesis 29.

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Chapter Summary

In this chapter: Jacob comes to the well of Haran. (1–8). His interview with Rachel, Laban entertains him. (9–14). Jacob's covenant for Rachel, Laban's deceit. (15–30). Leah's sons. (31–35).

vv1-8

Jacob proceeded cheerfully in his journey, after the sweet communion he had with God at Beth-el. Providence brought him to the field where his uncle's flocks were to be watered. What is said of the care of the shepherds for their sheep, may remind us of the tender concern which our Lord Jesus, the great Shepherd of the sheep, has for his flock the church; for he is the good Shepherd, that knows his sheep, and is known of them. The stone at the well's mouth was to secure it; water was scarce, it was not there for every one's use: but separate interests should not take us from helping one another. When all the shepherds came together with their flocks, then, like loving neighbours, they watered their flocks together. The law of kindness in the tongue has a commanding power, Pr 31:26. Jacob was civil to these strangers, and he found them civil to him.

vv9-14

See Rachel's humility and industry. Nobody needs to be ashamed of honest, useful labour, nor ought it to hinder any one's preferment. When Jacob understood that this was his kinswoman, he was very ready to serve her. Laban, though not the best humoured, bade him welcome, and was satisfied with the account Jacob gave of himself. While we avoid being foolishly ready to believe every thing which is told us, we must take heed of being uncharitably suspicious.

vv15-30

During the month that Jacob spent as a guest, he was not idle. Wherever we are, it is good to employ ourselves in some useful business. Laban was desirous that Jacob should continue with him. Inferior relations must not be imposed upon; it is our duty to reward them. Jacob made known to Laban the affection he had for his daughter Rachel. And having no wordly goods with which to endow her, he promises seven years' service Love makes long and hard services short and easy; hence we read of the labour of love, Heb 6:10. If we know how to value the happiness of heaven, the sufferings of this present time will be as nothing to us. An age of work will be but as a few days to those that love God, and long for Christ's appearing. Jacob, who had imposed upon his father, is imposed upon by Laban, his father-in-law, by a like deception. Herein, how unrighteous soever Laban was, the Lord was righteous: see Jud 1:7. Even the righteous, if they take a false step, are sometimes thus recompensed in the earth. And many who are not, like Jacob, in their marriage, disappointed in person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation ought to be made with good advice and thought on both sides. There is reason to believe that Laban's excuse was not true. His way of settling the matter made bad worse. Jacob was drawn into the disquiet of multiplying wives. He could not refuse Rachel, for he had espoused her; still less could he refuse Leah. As yet there was no express command against marrying more than one wife. It was in the patriarchs a sin of ignorance; but it will not justify the like practice now, when God's will is plainly made known by the Divine law, Le 18:18, and more fully since, by our Saviour, that one man and woman only must be joined together, 1Co 7:2.

Cross References

Genesis 29
v18Hosea 12:12thematic

The explicit prophetic summary of Jacob fleeing to Syria, serving for a wife, and keeping sheep.

Supported by Matthew Henry, JFB

v6Exodus 2:16thematic

Clear parallel of a future deliverer meeting his bride (Zipporah) at a well where she watered sheep.

Supported by Matthew Poole

v14Genesis 2:23thematic

The primordial formula of kinship and covenant identity ('bone of my bones, flesh of my flesh').

Supported by Matthew Poole

v25Judges 1:7thematic

Jacob, who deceived Isaac, is himself deceived by Laban; a direct measure-for-measure recompense.

Supported by Matthew Henry

The Mosaic law regarding a man having two wives, one beloved and another hated (Leah).

Supported by Matthew Poole

v2Genesis 24:11thematic

The parallel setting where Abraham's servant met Rebekah at a well outside Haran.

Supported by JFB

v18Genesis 34:12thematic

Illustrates the Ancient Near Eastern custom of paying a bride price (mohar) or service for a wife.

Supported by Matthew Poole

v18Exodus 22:17thematic

The mosaic law regarding the dowry of virgins, validating Jacob's labor as a bride-price.

Supported by Matthew Poole

v27Judges 14:12thematic

Illustrates the ancient custom of the bridal week (fulfilling her week) spent in celebration.

Supported by Matthew Poole, JFB

v27Leviticus 18:18contrast

Later Mosaic law specifically forbids marrying a woman and her sister simultaneously.

Supported by Matthew Henry

v34Numbers 18:2-4thematic

The name Levi (meaning 'joined') is linked to the tribe's priestly joining to God's service.

Supported by Matthew Poole

v35Genesis 49:8-12thematic

Jacob's blessing on Judah, whose name means 'praise' and from whom the Messiah came.

Supported by Matthew Henry

v4Genesis 27:43thematic

Connects Jacob's arrival in Haran back to Rebekah's command to flee from Esau's wrath.

Supported by Matthew Poole

v11Genesis 33:4thematic

Parallels Jacob's emotional weeping and kissing upon meeting close kin after long separation.

Supported by Matthew Poole

v14Judges 9:2thematic

A later biblical usage of the idiom 'your bone and your flesh' to appeal to tribal kinship.

Supported by Matthew Poole

v21Genesis 31:41thematic

Jacob references his fourteen years of total service for Laban's two daughters.

Supported by Matthew Henry, Matthew Poole

v25Genesis 27:35thematic

Verbal link where Jacob accused Laban of beguiling him, echoing Isaac's charge against Jacob.

Supported by Matthew Henry, Matthew Poole

v31Malachi 1:3thematic

The Hebrew idiom of 'hated' used comparatively for loving one less, as with Leah.

Supported by Matthew Henry

v1Job 1:3thematic

Identifies the region of Mesopotamia/Haran as 'the land of the people of the East'.

Supported by JFB

v1Judges 6:3thematic

Further biblical usage designating the nomadic peoples of Mesopotamia as 'children of the East'.

Supported by JFB

v9Genesis 24:15thematic

Rebekah coming out to water her flock, mirroring Rachel's sudden arrival at the well.

Supported by JFB

v18Genesis 31:41thematic

Jacob later recounts the exact terms of his fourteen years of grueling service for Laban's daughters.

Supported by JFB

v321 Samuel 1:11thematic

Hannah's prayer echoes Leah's words, asking God to look on her affliction.

Supported by Matthew Poole

v35Matthew 1:2fulfillment

Genealogy of Jesus Christ, who descended from Judah (praise) according to the flesh.

Supported by Matthew Henry

v8Genesis 43:32thematic

Illustrates the idiom 'we cannot' as expressing local customs, laws, or strict social boundaries.

Supported by Matthew Poole

v23Genesis 24:65thematic

Explains the bridal veil custom that allowed Laban to substitute Leah for Rachel.

Supported by JFB

v24Genesis 16:1thematic

The custom of giving a maidservant to a daughter upon her marriage.

Supported by Matthew Poole

v31Psalms 127:3thematic

Affirms that children and the opening of the womb are a heritage from the Lord.

Supported by Matthew Henry