29:1 the Easterners The Hebrew word used here, qedem, is often a generic designation for any location to the east of the promised land of Canaan (beyond the border of the Jordan River). It also occurs with respect to territory in other directions outside of Canaan.

29:5 Laban Rebekah’s brother.

29:6 Rachel In Hebrew, the word rachel is also the word for an ewe lamb (31:38; 32:14), making this line a conceptual wordplay.

29:9 pasturing Keeping sheep was an unusual occupation for an Israelite woman—hence the comment explaining why she came with the flock.

29:11 Jacob kissed Rachel Though Jacob falls in love with Rachel, this is a normal greeting in the ancient Near East.

29:12 told her father The same response attributed to Rebekah many years earlier when Abraham’s servant visited Laban’s household in search of a wife for Isaac, Jacob’s father. Rebekah, Jacob’s mother, was Laban’s sister (v. 13). See ch. 24.

29:13 all these things It is unlikely that Jacob related all the details of his deception and conniving; the phrase likely refers only to the circumstance (27:46; 28:1–5) that brings him to Haran: he is seeking a wife.

29:15 wage After Jacob has worked for Laban for a month (v. 14), Laban offers him a job. Jacob asks for Rachel (v. 16).

29:16 Leah The etymology of the Hebrew name le'ah is unknown.

29:17 the eyes of Leah were dull It is unclear whether this description is positive or negative. If the Hebrew word used here, rakh, is translated “weak” or “dull,” it may indicate a lack of brightness in her eyes; lustrous or sparkling eyes were considered a striking sign of beauty (1 Sam 16:12; Song 4:1, 9). On the other hand, if rakh is translated “delicate,” “tender,” or “lovely,” it may indicate that she had one striking feature, while Rachel had many.

29:18 I will serve Jacob’s service is in exchange for the normally expected bride payment price, elsewhere called in Hebrew mohar (see note on Exod 22:16). Though the ensuing narrative could hint at Laban expecting the arrangement to involve Jacob’s adoption into Laban’s household, Jacob had no intention or desire to stay with Laban in Haran. He was a normal day laborer, paying his debt of a bride price (Gen 31:38–42).

29:20 seven years Rebekah had planned to send Jacob away for just a while (translated from Hebrew literally as “a few days”; 27:44), but seven years have now passed.

29:21 my wife This language is consistent with the ancient Near Eastern cultural view that a betrothed woman had the status of a wife. This status is made clear in the law (Deut 20:7; 22:23–24), but the same view is evident in ancient Near Eastern law codes such as that of Hammurabi.

29:24 gave Zilpah his female slave Giving the bride a servant is a widely attested custom in ancient Mesopotamian literature.

29:25 it was Leah As Jacob had disguised himself to deceive his father (Gen 27:1–29), Laban presented the veiled Leah at the wedding instead of Rachel.

29:26 It is not the custom Other instances of this Hebrew phrase occur in contexts where the speaker expresses moral outrage (34:7; 2 Sam 13:12; compare Gen 20:9). With this, Laban insinuates that he, not Jacob, is the one who has the right to be angry.

younger before the firstborn Laban uses the same language (younger: tsa'ir; firstborn: bakhir) that was used in ch. 25 with Jacob and Esau. There, the firstborn (bekhor; 27:19, 32) would serve the younger (tsa'ir; 25:23).

29:27 Complete the week of This refers to a seven-day marriage celebration.

29:28 then he gave Rachel his daughter After the seven days of marriage celebration for Jacob and Leah, Laban gave Rachel to Jacob as a wife. In exchange, Jacob owed Laban seven years of additional labor.

29:31 was unloved The Hebrew word used here, senu'ah, also occurs in Deut 21:15 in a similar context where a man has two wives. Certain Bibles translate the latter occurrence “unloved” but opt for “hated” here (esv). “Unloved” captures the intended meaning: Jacob does not have antipathy toward Leah, he simply prefers Rachel—the woman he labored for in both seven-year periods.

barren Barrenness was viewed as a divine judgment (see Gen 16:2 and note).

29:32 Reuben This name is a combination of two Hebrew words, meaning “See! A son!”

Symbolic Names of People in Hebrew Table

29:33 Simeon The Hebrew name Shim'on derives from the Hebrew for “heard,” shama', as Leah indicates.

29:34 Levi The origin of this name is uncertain. It derives from the Hebrew word lawah, meaning “to attach.”

29:35 Judah As Leah hints, this name derives from the Hebrew word yadah, meaning “to praise.”