Genesis 29:17

KJV

Leah [was] tender eyed; but Rachel was beautiful and well favoured.

KJV (with Strong's)

Leah {H3812} was tender {H7390} eyed {H5869}; but Rachel {H7354} was beautiful {H3303}{H8389} and well {H3303} favoured {H4758}.

Complete Jewish Bible

Le'ah's eyes were weak; but Rachel was good-looking, with beautiful features.

Berean Standard Bible

Leah had weak eyes, but Rachel was shapely and beautiful.

American Standard Version

And Leah’s eyes were tender; but Rachel was beautiful and well favored.

Commentary

### SUMMARY
Genesis 29:17 presents a pivotal contrast between Laban's two daughters, Leah and Rachel, describing Leah as "tender eyed" and Rachel as "beautiful and well favoured." This concise verse immediately establishes a physical disparity that profoundly influences Jacob's choices, ignites intense family rivalries, and shapes the lineage of the twelve tribes of Israel, highlighting the human tendency to prioritize outward appearance against the backdrop of God's sovereign and often counter-intuitive purposes.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the narrative of Jacob's arrival in Haran and his initial encounter with Laban's family. Immediately preceding [Genesis 29:17](/genesis/29-17), Jacob has just met Rachel at the well ([Genesis 29:9-12](/genesis/29-9-12 "Jacob Meets Rachel at the Well")), declared his kinship to Laban, and been welcomed into Laban's household. The verses directly before [Genesis 29:17](/genesis/29-17) detail Jacob's agreement to work for Laban for a month, after which Laban proposes a wage, setting the stage for Jacob's offer to serve seven years for Rachel ([Genesis 29:15-18](/genesis/29-15-18 "Jacob's Agreement with Laban and Love for Rachel")). The physical descriptions of Leah and Rachel in [Genesis 29:17](/genesis/29-17) are therefore not incidental; they provide the crucial motivation for Jacob's subsequent actions and the complex, often fraught, family dynamics that will define his household for decades. This verse serves as the narrative hinge, explaining Jacob's profound preference for Rachel over Leah, which drives the deception by Laban and the ensuing rivalry between the sisters.

* **Historical & Cultural Context:** In the ancient Near East, physical appearance, particularly for women, played a significant role in marriage arrangements and social standing. Beauty was often seen as a sign of blessing and desirability, influencing a man's choice of wife. Marriages were typically arranged by families, often involving a bride-price or years of service, as seen in Jacob's case. Polygyny was a common practice, especially among patriarchs, often driven by the desire for numerous offspring, particularly sons, to ensure the continuation of the family line and inheritance. The cultural value placed on fertility and the bearing of children, especially male heirs, profoundly impacted the status of wives within a household. The description of Leah's eyes as "tender" (implying weak or dull) would have been a significant detractor in a culture that valued robust health and aesthetic appeal, while Rachel's "beautiful and well favoured" description would have made her highly desirable. This cultural backdrop amplifies the impact of the physical contrast presented in the verse, setting the stage for the intense competition for Jacob's affection and the bearing of children.

* **Key Themes:** [Genesis 29:17](/genesis/29-17) contributes significantly to several overarching themes within Genesis and the broader biblical narrative. Firstly, it introduces the theme of **human preference versus divine purpose**. Jacob's clear preference for Rachel based on her beauty is a stark example of human decision-making, which God then sovereignly works within and often overrides for His greater redemptive plan. This anticipates later instances where God chooses the less obvious or less favored, such as Jacob over Esau ([Genesis 25:23](/genesis/25-23 "Esau and Jacob - Two Nations")), or David over his older brothers ([1 Samuel 16:7-13](/1_samuel/16-7-13 "Samuel Anoints David")). Secondly, the verse immediately establishes the theme of **rivalry and deception within the patriarchal family**, a recurring motif throughout Genesis, from Cain and Abel to Jacob and Esau. The physical disparity sets up the conditions for Laban's trickery and the subsequent jealousy between Leah and Rachel, leading to a complex and often painful family life for Jacob, as seen in [Genesis 30](/genesis/30 "The Children of Jacob"). Finally, it subtly introduces the theme of **God's compassion for the marginalized or less favored**. While Jacob "loved Rachel more than Leah" ([Genesis 29:30](/genesis/29-30 "Jacob Marries Rachel and Leah")), God "saw that Leah was hated" and opened her womb ([Genesis 29:31](/genesis/29-31 "God Remembers Leah")), demonstrating His special care for the overlooked and His ability to work through unexpected channels to fulfill His covenant promises.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **tender (Hebrew, _rak'_):** From H7390, meaning "tender (literally or figuratively); by implication, weak." In this context, when applied to Leah's eyes, it suggests a softness or weakness that was not considered appealing. It can imply eyes that were dull, sickly, or perhaps lacking vivacity, contrasting sharply with the vibrant beauty of Rachel. This word is crucial for understanding Jacob's immediate lack of attraction to Leah.
* **eyed (Hebrew, _ʻayin'_):** From H5869, meaning "an eye (literally or figuratively); by analogy, a fountain." This common Hebrew word for "eye" here refers specifically to Leah's physical eyes. The combination with "tender" creates a phrase that describes a specific physical characteristic perceived as a flaw or lack of attractiveness in ancient culture, particularly when compared to Rachel's striking appearance.
* **beautiful (Hebrew, _yâpheh'_):** From H3303, meaning "beautiful (literally or figuratively); comely, fair." This word describes Rachel's overall physical attractiveness. Its use here emphasizes her striking good looks, encompassing both her form and her facial features, making her highly desirable in Jacob's eyes. This term sets the standard of beauty against which Leah's "tender eyes" are contrasted.

#### Verse Breakdown
* **"Leah [was] tender eyed":** This clause describes Leah's physical appearance, specifically her eyes. The Hebrew phrase *rak ʻayin* (רַךְ עֵינַיִם) literally means "soft of eyes" or "weak of eyes." While some interpretations suggest "soft" could imply gentleness, in the context of a direct contrast with Rachel's striking beauty, the prevailing understanding is that her eyes lacked sparkle, were dull, or perhaps even had a physical defect or weakness that rendered her less visually appealing. This description immediately establishes her as the less attractive of the two sisters in the eyes of the beholder, particularly Jacob.
* **"but Rachel was beautiful and well favoured":** This clause provides a stark contrast to Leah's description, highlighting Rachel's exceptional physical attractiveness. The Hebrew phrase *yefat to'ar u'yefat mar'eh* (יְפַת תֹּאַר וִיפַת מַרְאֶה) literally translates to "beautiful of form and beautiful of appearance." The repetition and dual description emphasize her comprehensive beauty: *to'ar* (H8389) refers to her figure or outline, indicating a pleasing physique, while *mar'eh* (H4758) refers to her countenance or overall visual appearance, suggesting a lovely face. This double emphasis underscores her extraordinary physical appeal, explaining Jacob's immediate and profound love for her and setting the stage for the central conflict of the narrative.

#### Literary Devices
The primary literary device employed in [Genesis 29:17](/genesis/29-17) is **Contrast**. The verse directly juxtaposes the physical descriptions of Leah and Rachel, creating a sharp distinction between the two sisters. Leah is characterized by a perceived physical imperfection ("tender eyed"), while Rachel is lauded for her comprehensive beauty ("beautiful and well favoured"). This **Juxtaposition** is not merely descriptive; it serves as a powerful narrative device to explain Jacob's immediate preference for Rachel and to **Foreshadow** the subsequent familial strife, deception, and the complex dynamics that will unfold in Jacob's household. The contrast also subtly introduces the theme of outward appearance versus inner worth or divine purpose, a motif that will be explored as the narrative progresses and God demonstrates favor to the less-loved Leah.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Genesis 29:17](/genesis/29-17) sets the stage for a profound theological exploration of human preference versus divine sovereignty. Jacob, like many humans, is drawn to outward beauty, leading to his intense love for Rachel and his comparative disregard for Leah. However, the subsequent narrative reveals God's compassionate intervention on behalf of the "hated" (or less loved) Leah, opening her womb while Rachel remains barren. This divine action underscores that God's favor and the unfolding of His redemptive plan are not contingent on human aesthetic preferences or social standing. Instead, God often chooses the overlooked and the less favored by human standards to accomplish His purposes, demonstrating His unique perspective and His heart for the marginalized. This initial contrast between the sisters thus foreshadows the complex interplay between human choices and divine will, ultimately affirming God's unwavering commitment to His covenant promises through unexpected means.

* [Deuteronomy 10:18](/deuteronomy/10-18 "God Loves the Sojourner")
* [1 Samuel 16:7](/1_samuel/16-7 "Man Looks at the Outward Appearance, But God Looks at the Heart")
* [Romans 9:10-13](/romans/9-10-13 "God's Sovereign Choice of Jacob Over Esau")

### REFLECTION AND APPLICATION
[Genesis 29:17](/genesis/29-17) offers timeless insights into human nature and divine perspective, reminding us that outward appearance, while often valued in human society, can be deceptive and can overshadow inner qualities or God's ultimate plan. The narrative encourages us to look beyond superficial beauty, recognizing that God's favor and blessing are often bestowed upon the overlooked and less-favored, demonstrating His compassion for the marginalized. It also highlights the complexities inherent in human relationships, particularly within families, where personal preferences can lead to lifelong struggles, yet God can still weave His redemptive purposes through them. For believers, this verse serves as a powerful reminder to cultivate a heart that values character, inner beauty, and divine purpose over fleeting external attractiveness, aligning our values with God's. It challenges us to consider where our own preferences lie and whether they are truly aligned with God's compassionate heart for those often overlooked by the world.

#### Questions for Reflection
* **How do societal values of beauty and appearance influence our perceptions and choices today?**
* **In what ways might we, like Jacob, overlook or undervalue individuals based on superficial characteristics?**
* **How does God's compassion for Leah, the "tender eyed" and less loved, challenge our understanding of divine favor and justice?**
* **What steps can we take to cultivate a heart that sees and values people as God does, looking beyond outward appearance to the heart?**

### FAQ

**What does "tender eyed" mean for Leah?**

Answer: The Hebrew phrase translated "tender eyed" (רַךְ עֵינַיִם, *rak ʻayin*) suggests that Leah's eyes were weak, dull, or perhaps even ailing, implying a lack of visual attractiveness. This stands in stark contrast to Rachel's striking beauty and is crucial for understanding Jacob's immediate preference for Rachel, which sets the stage for the subsequent family drama in [Genesis 29](/genesis/29). While some interpretations suggest a gentle or soft nature, the context of comparison strongly favors an interpretation of physical unattractiveness.

**Why is the physical description of Leah and Rachel so significant in this narrative?**

Answer: The physical descriptions in [Genesis 29:17](/genesis/29-17 "The Description of Leah and Rachel") are highly significant because they explain Jacob's immediate and strong preference for Rachel, which sets in motion the central conflict of the story: Laban's deception, Jacob's unwilling marriage to Leah, and the subsequent rivalry between the two sisters for Jacob's affection and the bearing of children. This initial contrast based on appearance becomes a foundational element for understanding the complex family dynamics and the unfolding of God's plan through different lineages, particularly the lineage of the Messiah through Leah.

**Does Jacob's preference for Rachel based on her beauty imply God also valued physical beauty above all else?**

Answer: No, quite the opposite. While Jacob's human preference was clearly for Rachel due to her beauty, the subsequent narrative reveals God's compassion and intervention on behalf of Leah, the less favored wife. God "saw that Leah was hated" ([Genesis 29:31](/genesis/29-31 "God Remembers Leah")) and opened her womb, making her the mother of many sons, including Judah, through whom the Messiah would come. This demonstrates that God's values and choices transcend human superficiality, often elevating the overlooked and less outwardly appealing for His divine purposes, as seen throughout biblical history where God chooses the humble and weak to accomplish His mighty works ([1 Corinthians 1:27-29](/1_corinthians/1-27-29 "God Chooses the Foolish and Weak")).

### CHRIST-CENTERED FULFILLMENT
The narrative of Leah and Rachel, initiated by the physical contrast in [Genesis 29:17](/genesis/29-17 "The Description of Leah and Rachel"), finds its profound Christ-centered fulfillment in God's consistent pattern of working through the less favored, the overlooked, and the outwardly unimpressive to accomplish His greatest redemptive purposes. Despite Jacob's intense love for Rachel, it was Leah, the "tender eyed" and comparatively unloved wife, who bore Judah, the fourth son, from whose lineage would come the royal line of David and, ultimately, the Messiah, Jesus Christ ([Genesis 49:10](/genesis/49-10 "The Scepter from Judah")). This divine choice powerfully illustrates that God's salvation and grace are not based on human merit, physical attractiveness, or societal preference, but solely on His sovereign election and unconditional love. Jesus Himself came not in a way that would appeal to human pride or worldly standards of beauty and power, but as one who "had no form or majesty that we should look at him, and no beauty that we should desire him" ([Isaiah 53:2](/isaiah/53-2 "He Had No Form or Majesty")). In Christ, God fully reveals His heart for the marginalized and the "unfavored" of the world, extending His saving grace to those whom the world might deem weak or undesirable, demonstrating that "God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong" ([1 Corinthians 1:27](/1_corinthians/1-27 "God Chooses the Weak Things")). The story of Leah and Rachel thus serves as a powerful Old Testament echo of the New Testament truth that God's kingdom is built not on human strength or outward splendor, but on His divine wisdom and the humble, sacrificial love of His Son, Jesus, who came for the lost and the least ([Matthew 9:13](/matthew/9-13 "I Desire Mercy, Not Sacrifice")).

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

Genesis 12:11

And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou [art] a fair woman to look upon:

Genesis 35:19

And Rachel died, and was buried in the way to Ephrath, which [is] Bethlehem.

Genesis 35:20

And Jacob set a pillar upon her grave: that [is] the pillar of Rachel's grave unto this day.

Genesis 48:7

And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet [there was] but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same [is] Bethlehem.

Jeremiah 31:15

Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not.

Proverbs 31:30

Favour [is] deceitful, and beauty [is] vain: [but] a woman [that] feareth the LORD, she shall be praised.

Genesis 30:22

And God remembered Rachel, and God hearkened to her, and opened her womb.