TRV
Translation
Complete Jewish Bible
Le'ah's eyes were weak; but Rachel was good-looking, with beautiful features.
American Standard Version
And Leah’s eyes were tender; but Rachel was beautiful and well favored.
World English Bible Messianic
Leah’s eyes were weak, but Rachel was beautiful in form and attractive.
Young's Literal Translation
and the eyes of Leah are tender, and Rachel hath been fair of form and fair of appearance.
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In the KJVVerse 813 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.
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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.
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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, Jacob has just met Rachel at the well (Genesis 29:9-12), declared his kinship to Laban, and been welcomed into Laban's household. The verses directly before 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). The physical descriptions of Leah and Rachel in 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 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), or David over his older brothers (1 Samuel 16:7-13). 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. 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), God "saw that Leah was hated" and opened her womb (Genesis 29:31), 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
Verse Breakdown
Literary Devices
The primary literary device employed in 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 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.
REFLECTION AND APPLICATION
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
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. 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 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) 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).
CHRIST-CENTERED FULFILLMENT
The narrative of Leah and Rachel, initiated by the physical contrast in Genesis 29:17, 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). 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). 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). 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).