Genesis29
New Living Translation
1Then Jacob hurried on, finally arriving in the land of the east.
2He saw a well in the distance. Three flocks of sheep and goats lay in an open field beside it, waiting to be watered. But a heavy stone covered the mouth of the well.
3It was the custom there to wait for all the flocks to arrive before removing the stone and watering the animals. Afterward the stone would be placed back over the mouth of the well.
4Jacob went over to the shepherds and asked, “Where are you from, my friends?” “We are from Haran,” they answered.
5“Do you know a man there named Laban, the grandson of Nahor?” he asked. “Yes, we do,” they replied.
6“Is he doing well?” Jacob asked. “Yes, he’s well,” they answered. “Look, here comes his daughter Rachel with the flock now.”
7Jacob said, “Look, it’s still broad daylight—too early to round up the animals. Why don’t you water the sheep and goats so they can get back out to pasture?”
8“We can’t water the animals until all the flocks have arrived,” they replied. “Then the shepherds move the stone from the mouth of the well, and we water all the sheep and goats.”
9Jacob was still talking with them when Rachel arrived with her father’s flock, for she was a shepherd.
10And because Rachel was his cousin—the daughter of Laban, his mother’s brother—and because the sheep and goats belonged to his uncle Laban, Jacob went over to the well and moved the stone from its mouth and watered his uncle’s flock.
11Then Jacob kissed Rachel, and he wept aloud.
12He explained to Rachel that he was her cousin on her father’s side—the son of her aunt Rebekah. So Rachel quickly ran and told her father, Laban.
13As soon as Laban heard that his nephew Jacob had arrived, he ran out to meet him. He embraced and kissed him and brought him home. When Jacob had told him his story,
14Laban exclaimed, “You really are my own flesh and blood!” After Jacob had stayed with Laban for about a month,
15Laban said to him, “You shouldn’t work for me without pay just because we are relatives. Tell me how much your wages should be.”
16Now Laban had two daughters. The older daughter was named Leah, and the younger one was Rachel.
17There was no sparkle in Leah’s eyes, but Rachel had a beautiful figure and a lovely face.
18Since Jacob was in love with Rachel, he told her father, “I’ll work for you for seven years if you’ll give me Rachel, your younger daughter, as my wife.”
19“Agreed!” Laban replied. “I’d rather give her to you than to anyone else. Stay and work with me.”
20So Jacob worked seven years to pay for Rachel. But his love for her was so strong that it seemed to him but a few days.
21Finally, the time came for him to marry her. “I have fulfilled my agreement,” Jacob said to Laban. “Now give me my wife so I can sleep with her.”
22So Laban invited everyone in the neighborhood and prepared a wedding feast.
23But that night, when it was dark, Laban took Leah to Jacob, and he slept with her.
24(Laban had given Leah a servant, Zilpah, to be her maid.)
25But when Jacob woke up in the morning—it was Leah! “What have you done to me?” Jacob raged at Laban. “I worked seven years for Rachel! Why have you tricked me?”
26“It’s not our custom here to marry off a younger daughter ahead of the firstborn,” Laban replied.
27“But wait until the bridal week is over; then we’ll give you Rachel, too—provided you promise to work another seven years for me.”
28So Jacob agreed to work seven more years. A week after Jacob had married Leah, Laban gave him Rachel, too.
29(Laban gave Rachel a servant, Bilhah, to be her maid.)
30So Jacob slept with Rachel, too, and he loved her much more than Leah. He then stayed and worked for Laban the additional seven years.
31When the Lord saw that Leah was unloved, he enabled her to have children, but Rachel could not conceive.
32So Leah became pregnant and gave birth to a son. She named him Reuben, for she said, “The Lord has noticed my misery, and now my husband will love me.”
33She soon became pregnant again and gave birth to another son. She named him Simeon, for she said, “The Lord heard that I was unloved and has given me another son.”
34Then she became pregnant a third time and gave birth to another son. He was named Levi, for she said, “Surely this time my husband will feel affection for me, since I have given him three sons!”
35Once again Leah became pregnant and gave birth to another son. She named him Judah, for she said, “Now I will praise the Lord!” And then she stopped having children.
Study Guide
Public-domain commentary and original-language notes for Genesis 29.
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.
Key Words
יַעֲקֹב: Jaakob, the Israelitish patriarch
נָשָׂא: to lift, in a great variety of applications, literal and figurative, absolute and relative
רֶגֶל: a foot (as used in walking); by implication, a step; by euphemistically the pudenda
יָלַךְ: to walk (literally or figuratively); causatively, to carry (in various senses)
אֶרֶץ: the earth (at large, or partitively a land)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
קֶדֶם: the front, of place (absolutely, the fore part, relatively the East) or time (antiquity); often used adverbially (before, anciently, eastward)
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
הִנֵּה: lo!
בְּאֵר: a pit; especially a well
Cross References
Genesis 29The explicit prophetic summary of Jacob fleeing to Syria, serving for a wife, and keeping sheep.
Supported by Matthew Henry, JFB
Clear parallel of a future deliverer meeting his bride (Zipporah) at a well where she watered sheep.
Supported by Matthew Poole
The primordial formula of kinship and covenant identity ('bone of my bones, flesh of my flesh').
Supported by Matthew Poole
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
The parallel setting where Abraham's servant met Rebekah at a well outside Haran.
Supported by JFB
Illustrates the Ancient Near Eastern custom of paying a bride price (mohar) or service for a wife.
Supported by Matthew Poole
The mosaic law regarding the dowry of virgins, validating Jacob's labor as a bride-price.
Supported by Matthew Poole
Illustrates the ancient custom of the bridal week (fulfilling her week) spent in celebration.
Supported by Matthew Poole, JFB
Later Mosaic law specifically forbids marrying a woman and her sister simultaneously.
Supported by Matthew Henry
The name Levi (meaning 'joined') is linked to the tribe's priestly joining to God's service.
Supported by Matthew Poole
Jacob's blessing on Judah, whose name means 'praise' and from whom the Messiah came.
Supported by Matthew Henry
Connects Jacob's arrival in Haran back to Rebekah's command to flee from Esau's wrath.
Supported by Matthew Poole
Parallels Jacob's emotional weeping and kissing upon meeting close kin after long separation.
Supported by Matthew Poole
A later biblical usage of the idiom 'your bone and your flesh' to appeal to tribal kinship.
Supported by Matthew Poole
Jacob references his fourteen years of total service for Laban's two daughters.
Supported by Matthew Henry, Matthew Poole
Verbal link where Jacob accused Laban of beguiling him, echoing Isaac's charge against Jacob.
Supported by Matthew Henry, Matthew Poole
The Hebrew idiom of 'hated' used comparatively for loving one less, as with Leah.
Supported by Matthew Henry
Identifies the region of Mesopotamia/Haran as 'the land of the people of the East'.
Supported by JFB
Further biblical usage designating the nomadic peoples of Mesopotamia as 'children of the East'.
Supported by JFB
Rebekah coming out to water her flock, mirroring Rachel's sudden arrival at the well.
Supported by JFB
Jacob later recounts the exact terms of his fourteen years of grueling service for Laban's daughters.
Supported by JFB
Hannah's prayer echoes Leah's words, asking God to look on her affliction.
Supported by Matthew Poole
Genealogy of Jesus Christ, who descended from Judah (praise) according to the flesh.
Supported by Matthew Henry
Illustrates the idiom 'we cannot' as expressing local customs, laws, or strict social boundaries.
Supported by Matthew Poole
Explains the bridal veil custom that allowed Laban to substitute Leah for Rachel.
Supported by JFB
The custom of giving a maidservant to a daughter upon her marriage.
Supported by Matthew Poole
Affirms that children and the opening of the womb are a heritage from the Lord.
Supported by Matthew Henry