TRV
Translation
Complete Jewish Bible
Lavan also gave his slave-girl Zilpah to his daughter Le'ah as her slave-girl.
Berean Standard Bible
And Laban gave his servant girl Zilpah to his daughter Leah as her maidservant.
American Standard Version
And Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid.
World English Bible Messianic
Laban gave Zilpah his handmaid to his daughter Leah for a handmaid.
Young's Literal Translation
and Laban giveth to her Zilpah, his maid-servant, to Leah his daughter, a maid-servant.
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In the KJVVerse 820 of 31,102
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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
Laban's customary provision of his maidservant, Zilpah, to his daughter Leah as a handmaid upon her marriage to Jacob. This seemingly minor detail, common in ancient Near Eastern marriage practices, underscores the societal norms of the time regarding a bride's household provisions and status, while also setting the stage for significant future developments in the lineage of the twelve tribes of Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Customary Practice as a narrative device. By detailing Laban's provision of Zilpah, the text grounds the story in the recognizable social and legal norms of the ancient Near East, adding verisimilitude to the patriarchal narratives. This seemingly mundane detail, however, also functions as Foreshadowing. While presented as a standard custom, the inclusion of Zilpah in Leah's household subtly anticipates her future, pivotal role in the unfolding narrative of Jacob's family. Her presence ensures that the lineage of Israel will be expanded through her, contributing two more tribes (Gad and Asher) to the twelve, thus demonstrating how God works through human customs and complex family structures to fulfill His divine purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 29:24 serves as a subtle yet significant thread in the grand tapestry of God's redemptive plan. It illustrates how divine providence operates within the framework of human culture and even flawed human actions. Laban's act, while part of a customary practice, is meticulously recorded because it contributes directly to the formation of the covenant people, Israel. This verse reminds us that God's sovereign hand guides the seemingly ordinary details of life to accomplish His extraordinary purposes, ensuring the continuation of the promised lineage through which salvation would ultimately come.
REFLECTION AND APPLICATION
Genesis 29:24 invites us to consider the profound significance of seemingly minor details within God's overarching plan. While the specific custom of providing a handmaid is culturally distant from us today, the principle that God works through the ordinary, the customary, and even the complicated aspects of human life remains profoundly relevant. This verse encourages us to look for God's hand not only in grand miracles but also in the mundane arrangements and social structures of our lives and history. It teaches us that every person and every detail, no matter how small or seemingly insignificant, can be part of God's larger narrative of redemption. Our lives, with all their complexities and cultural contexts, are not outside of God's sovereign care and purpose.
Questions for Reflection
FAQ
Why was Zilpah given to Leah specifically as a "handmaid"?
Answer: In ancient Near Eastern societies, it was a common and expected practice for a bride to receive a handmaid, often as part of her dowry or as a provision for her new household. The term "handmaid" (Hebrew: shiphchâh) denotes a female servant whose primary role was to assist the mistress with daily duties, personal care, and domestic responsibilities. This provision signified the bride's status and ensured she had support in her new home. Crucially, as seen later in Genesis 30, handmaids could also serve as surrogate mothers for barren wives, thereby ensuring the continuation of the family line and the inheritance, which was of paramount importance in that culture.
How did Zilpah's role contribute to the lineage of the twelve tribes of Israel?
Answer: While Laban's act of giving Zilpah to Leah might appear to be a minor cultural detail, it proved to be profoundly significant for the unfolding biblical narrative. Zilpah later bore two sons for Jacob: Gad and Asher (Genesis 30:9-13). These two sons became integral members of the twelve tribes of Israel, directly contributing to the formation of God's chosen people. This demonstrates how God, in His sovereignty, works through human customs, complex family dynamics, and even the seemingly ordinary provisions of life to fulfill His covenant promises regarding the establishment and growth of the nation of Israel.
CHRIST-CENTERED FULFILLMENT
Genesis 29:24 contributes to the meticulous recording of the lineage of Jacob, from whom the twelve tribes of Israel would descend, ultimately culminating in the birth of Jesus Christ. The inclusion of Zilpah, a handmaid, in this foundational family narrative underscores God's providential oversight in establishing the very line through which salvation would come. The seemingly ordinary act of providing a handmaid becomes part of the extraordinary tapestry of God's redemptive plan, demonstrating that God's purposes are not confined to the prominent or the perfect, but encompass all aspects of human history and relationships. Just as God worked through the complex and often flawed family of Jacob to bring forth His chosen people, so too does He work through humanity's imperfections to bring about the ultimate fulfillment of His promises in Christ. The Messiah's lineage, traced through figures like Jacob and his children (including those born of handmaids), highlights God's faithfulness to His covenant promises, ultimately pointing to Jesus as the true "seed" of Abraham (Galatians 3:16) and the head of a new, spiritual family, the church, where all are one in Him (Galatians 3:28).