TRV
Translation
King James Version
¶ And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?
Complete Jewish Bible
Lavan said to him, "Why should you work for me for nothing, just because you are my relative? Tell me how much I should pay you."
Berean Standard Bible
Laban said to him, “Just because you are my relative, should you work for nothing? Tell me what your wages should be.”
American Standard Version
And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?
World English Bible Messianic
Laban said to Jacob, “Because you are my brother, should you therefore serve me for nothing? Tell me, what will your wages be?”
Geneva Bible (1599)
For Laban sayde vnto Iaakob, Though thou be my brother, shouldest thou therfore serue me for nought? tell me, what shalbe thy wages?
Young's Literal Translation
And Laban saith to Jacob, `Is it because thou art my brother that thou hast served me for nought? declare to me what is thy hire.'
See also
See on the biblical-era map
In the KJVVerse 811 of 31,102
Study This Verse
Commentary on Genesis 29 verses 15–30
15 ¶ And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?
16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.
17 Leah was tender eyed; but Rachel was beautiful and well favoured.
18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.
19 And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.
20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.
21 And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.
22 And Laban gathered together all the men of the place, and made a feast.
23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.
24 And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.
25 And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?
26 And Laban said, It must not be so done in our country, to give the younger before the firstborn.
27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.
28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.
29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.
30 And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.
Here is, I. The fair contract made between Laban and Jacob, during the month that Jacob spent there as a guest, Gen 29:14. It seems he was not idle, nor did he spend his time in sport and pastime; but like a man of business, though he had no stock of his own, he applied himself to serve his uncle, as he had begun (Gen 29:10) when he watered his flock. Note, Wherever we are, it is good to be employing ourselves in some useful business, which will turn to a good account to ourselves or others. Laban, it seems, was so taken with Jacob's ingenuity and industry about his flocks that he was desirous he should continue with him, and very fairly reasons thus: "Because thou art my brother, shouldst thou therefore serve me for nought? Gen 29:15. No, what reason for that?" If Jacob be so respectful to his uncle as to give him his service without demanding any consideration for it, yet Laban will not be so unjust to his nephew as to take advantage either of his necessity or of his good-nature. Note, Inferior relations must not be imposed upon; if it be their duty to serve us, it is our duty to reward them. Now Jacob had a fair opportunity to make known to Laban the affection he had for his daughter Rachel; and, having no worldly goods in his hand with which to endow her, he promises him seven years' service, upon condition that, at the end of the seven years, he would bestow her upon him for his wife. It appears by computation that Jacob was now seventy-seven years old when he bound himself apprentice for a wife, and for a wife he kept sheep, Hos 12:12. His posterity are there reminded of it long afterwards, as an instance of the meanness of their origin: probably Rachel was young, and scarcely marriageable, when Jacob first came, which made him the more willing to stay for her till his seven years' service had expired.
II. Jacob's honest performance of his part of the bargain, Gen 29:20. He served seven years for Rachel. If Rachel still continued to keep her father's sheep (as she did, Gen 29:9), his innocent and religious conversation with her, while they kept the flocks, could not but increase their mutual acquaintance and affection (Solomon's song of love is a pastoral); if she now left it off, his easing her of that care was very obliging. Jacob honestly served out his seven years, and did not forfeit his indentures, though he was old; nay, he served them cheerfully: They seemed to him but a few days, for the love he had to her, as if it were more his desire to earn her than to have her. Note, 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 in comparison of it. An age of work will be but as a few days to those that love God and long for Christ's appearing.
III. The base cheat which Laban put upon him when he was out of his time: he put Leah into his arms instead of Rachel, Gen 29:23. This was Laban's sin; he wronged both Jacob and Rachel, whose affections, doubtless, were engaged to each other, and, if (as some say) Leah was herein no better than an adulteress, it was no small wrong to her too. But it was Jacob's affliction, a damp to the mirth of the marriage-feast, when in the morning behold it was Leah, Gen 29:25. It is easy to observe here how Jacob was paid in his own coin. He had cheated his own father when he pretended to be Esau, and now his father-in-law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous; as Jdg 1:7. Even the righteous, if they take a false step, are sometimes thus recompensed on the earth. Many that are not, like Jacob, disappointed in the person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation therefore, on both sides, ought to be made with good advice and consideration, that, if there should be a disappointment, it may not be aggravated by a consciousness of mismanagement.
IV. The excuse and atonement Laban made for the cheat. 1. The excuse was frivolous: It must not be so done in our country, Gen 29:26. We have reason to think there was no such custom of his country as he pretends; only he banters Jacob with it, and laughs at his mistake. Note, Those that can do wickedly and then think to turn it off with a jest, though they may deceive themselves and others, will find at last that God is not mocked. But if there had been such a custom, and he had resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger daughter. Note, As saith the proverb of the ancients, Wickedness proceeds from the wicked, Sa1 24:13. Those that deal with treacherous men must expect to be dealt treacherously with 2. His compounding the matter did but make bad worse: We will give thee this also, Gen 29:27. Hereby he drew Jacob into the sin, and snare, and disquiet, of multiplying wives, which remains a blot in his escutcheon, and will be so to the end of the world. Honest Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah. He that had lived without a wife to the eighty-fourth year of his age could then have been very well content with one; but Laban, to dispose of his two daughters without portions, and to get seven years' service more out of Jacob, thus imposes upon him, and draws him into such a strait by his fraud, that (the matter not being yet settled, as it was afterwards by the divine law, Lev 18:18, and more fully since by our Saviour, Mat 19:5) he had some colourable reasons for marrying them both. He could not refuse Rachel, for he had espoused her; still less could he refuse Leah, for he had married her; and therefore Jacob must be content, and take two talents, Kg2 5:23. Note, One sin is commonly the inlet of another. Those that go in by one door of wickedness seldom find their way out but by another. The polygamy of the patriarchs was, in some measure, excusable in them, because, though there was a reason against it as ancient as Adam's marriage (Mal 2:15), yet there was no express command against it; it was in them a sin of ignorance. It was not he product of any sinful lust, but for the building up of the church, which was the good that Providence brought out of it; but it will by no means justify the like practice now, when God's will is plainly made known, that one man and one woman only must be joined together, Co1 7:2. The having of many wives suits well enough with the carnal sensual spirit of the Mahomedan imposture, which allows it; but we have not so learned Christ. Dr. Lightfoot makes Leah and Rachel to be figures of the two churches, the Jews under the law and the Gentiles under the gospel: the younger the more beautiful, and more in the thoughts of Christ when he came in the form of a servant; but he other, like Leah, first embraced: yet in this the allegory does not hold, that the Gentiles, the younger, were more fruitful, Gal 4:27.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–30. Public domain.
Copy as
John ChrysostomAD 407
HOMILIES ON GENESIS 55.6
Notice, I ask you, how when someone is helped by the hand from on high, everything goes favorably for him. “You shall not serve me for nothing,” Laban says. “Tell me what your wages should be.” In fact, this blessed man was acting out of love and was content simply to receive board and lodging and return him sincere thanks for it. But, since Jacob demonstrated great humility, Laban took the initiative in promising to pay him whatever wage he named.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Genesis 29:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 29:15 marks a pivotal moment in Jacob's sojourn with Laban, signaling a deliberate shift from informal kinship hospitality to a formalized employment agreement. Laban's seemingly benevolent inquiry regarding Jacob's compensation skillfully introduces a contractual framework, laying the groundwork for the intricate, often contentious, and ultimately manipulative relationship that will define Jacob's next two decades in Haran.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 29:15 captures Laban's calculated initiative to formalize Jacob's labor. After a month of Jacob working diligently without explicit terms, Laban's question, "Because thou [art] my brother, shouldest thou therefore serve me for nought? tell me, what [shall] thy wages [be]?" is pivotal. While framed with familial language, it strategically shifts the relationship from one of pure hospitality to a contractual agreement, laying the groundwork for the subsequent negotiations and deceptions that will unfold in the narrative.
Key Word Analysis
Verse Breakdown
Literary Devices
Laban's statement employs several literary devices. The most prominent is the Rhetorical Question, "shouldest thou therefore serve me for nought?" This question is not posed to elicit information but to make a point, emphasizing the inherent value of Jacob's labor and subtly guiding Jacob towards the expectation of compensation. There is also a strong element of Irony present; Laban's seemingly benevolent and familial language ("my brother") stands in stark contrast to his later actions, which reveal a deep-seated self-interest and a propensity for deception. This initial offer, therefore, serves as a form of Foreshadowing, hinting at the complex, often exploitative, and contractual nature of the relationship that will unfold between Jacob and Laban over the next two decades, culminating in Jacob's eventual flight from Laban's household.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 29:15, while detailing a seemingly mundane contractual negotiation, is rich with theological and thematic implications. It highlights God's sovereignty, demonstrating how His divine plan for Jacob's lineage and the formation of the covenant people continues to unfold, even through the flawed and often manipulative actions of human agents like Laban. This narrative underscores the dignity of human labor and the biblical principle of just compensation, contrasting human self-interest with God's perfect justice and faithfulness.
REFLECTION AND APPLICATION
Genesis 29:15 offers profound insights into the complexities of human relationships, particularly when family ties intersect with professional or economic dealings. It underscores the critical importance of establishing clear expectations and formal agreements regarding work, compensation, and responsibilities, even within close relationships, to prevent misunderstandings, resentment, and disputes. The principle that labor should be justly compensated remains paramount, reminding us that one's time, skill, and effort possess inherent value and deserve fair recompense. Furthermore, the narrative encourages a discerning spirit regarding others' motives; Laban's seemingly generous question ultimately served his own shrewd interests, prompting us to evaluate intentions carefully, even when presented with appealing or familial overtures. This verse challenges us to act with integrity and transparency in all our dealings, reflecting God's character of justice and truth, rather than succumbing to self-serving manipulation.
Questions for Reflection
FAQ
Why did Laban wait a month to discuss Jacob's wages?
Answer: Laban likely waited a month to observe Jacob's work ethic, capabilities, and overall value to his household. During this initial period, Jacob had proven himself exceptionally capable and diligent, notably by single-handedly watering Laban's flocks and demonstrating his strength and commitment. By waiting, Laban could assess Jacob's worth and then formalize an arrangement that would secure this valuable labor for a defined period, rather than making an immediate, potentially less advantageous, offer. This delay also allowed Jacob to become more settled and invested in the household, making him more amenable to a formal agreement.
Does Laban's use of "my brother" imply genuine affection?
Answer: While "my brother" (Hebrew: ʼâch) acknowledges kinship, in Laban's mouth, it appears to be a strategic rather than purely affectionate term. It sets a tone of familiarity and implied generosity, making his subsequent proposal for wages seem reasonable and benevolent. However, the subsequent narrative in Genesis reveals Laban's consistent pattern of self-interest, deception, and manipulation, as seen in his trickery with Leah (Genesis 29:21-26) and his repeated changing of Jacob's wages (Genesis 31:7). This suggests that his use of "my brother" was primarily a rhetorical device to facilitate a beneficial contractual arrangement for himself, rather than an expression of deep, selfless affection.
CHRIST-CENTERED FULFILLMENT
Genesis 29:15, with its focus on human contracts and the pursuit of wages, stands in stark contrast to the divine economy of grace revealed in Christ. Laban's approach to Jacob's labor is driven by self-interest, seeking to formalize a relationship for personal gain, ultimately leading to manipulation and injustice. This human paradigm highlights the brokenness of a world where value is often measured by what can be extracted from others. In stark contrast, Jesus Christ did not "serve for nought" in the sense of being without purpose or ultimate reward, but His service was not for earthly wages or personal gain, but for the redemptive work of God. He willingly emptied Himself, taking the form of a servant, and became obedient to the point of death on a cross (Philippians 2:5-8). His "wages" were not negotiated or earned through human effort, but were the glory and honor bestowed upon Him by the Father for His perfect obedience and ultimate sacrifice (Hebrews 12:2). Unlike Laban, who sought to exploit labor, Christ's work was a selfless act of love, freely offering salvation as a gift, not a wage (Ephesians 2:8-9). Thus, this passage, by exposing the flawed human pursuit of gain, ultimately points to the perfect, just, and gracious work of the True Servant, Jesus Christ, whose labor secured eternal life for all who believe, a reward far surpassing any earthly wages.