TRV
Translation
King James Version
And Laban said, It must not be so done in our country, to give the younger before the firstborn.
Complete Jewish Bible
Lavan answered, "In our place that isn't how it's done, to give the younger daughter before the firstborn.
Berean Standard Bible
Laban replied, “It is not our custom here to give the younger daughter in marriage before the older.
American Standard Version
And Laban said, It is not so done in our place, to give the younger before the first-born.
World English Bible Messianic
Laban said, “It is not done so in our place, to give the younger before the firstborn.
Geneva Bible (1599)
And Laban answered, It is not the maner of this place, to giue the yonger before the elder.
Young's Literal Translation
And Laban saith, `It is not done so in our place, to give the younger before the first-born;
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In the KJVVerse 822 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
Genesis 29:26 records Laban's deceptive justification for tricking Jacob into marrying Leah instead of Rachel. Laban asserts, "It must not be so done in our country, to give the younger before the firstborn," invoking a local custom to rationalize his actions. This statement reveals Laban's cunning manipulation, exploiting cultural norms as a pretext to extend Jacob's servitude, thereby highlighting the complex interplay of societal traditions, personal integrity, and the unfolding of divine purpose amidst human flaws.
CONTEXT
EXPOSITION AND ANALYSIS
Laban's statement in Genesis 29:26 is a pivotal moment, revealing his character and the cultural landscape. It's a calculated response designed to deflect blame and maintain control over Jacob.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Irony, as Laban, a master of deception, uses a legitimate cultural norm to justify his dishonest act, turning tradition into a tool for manipulation. There is also an element of Foreshadowing or Poetic Justice in the broader narrative, as Jacob, who had previously deceived his elder brother Esau for the birthright, now finds himself deceived by an elder (Laban) concerning the younger (Rachel) and the firstborn (Leah). This echoes the principle of "sowing and reaping," where Jacob experiences the bitter taste of deception, a theme that runs throughout his life. Laban's rhetoric also demonstrates Manipulation, as he strategically employs a cultural truth to obscure his personal perfidy and secure further gain.
THEOLOGICAL AND THEMATIC CONNECTIONS
Laban's actions in Genesis 29:26 underscore the pervasive nature of human sin and the destructive power of deceit, even within the unfolding of God's redemptive plan. While God's sovereignty is evident in His ability to work through flawed individuals and difficult circumstances, the passage highlights the moral consequences of dishonesty, demonstrating how personal integrity is paramount, and cultural norms, while valid, can be twisted for selfish gain.
REFLECTION AND APPLICATION
Genesis 29:26 offers profound and timeless lessons for believers today. It serves as a stark reminder of the insidious nature of dishonesty; just as Laban's deceit created a complex and painful situation for Jacob, so too does deception in our own lives inevitably lead to mistrust, broken relationships, and unintended consequences. The passage challenges us to critically evaluate cultural norms and traditions, discerning when they align with biblical principles and when they might be used to justify unethical behavior. We are called to prioritize integrity, transparency, and truthfulness in all our dealings, rather than hiding behind convenient excuses or cultural expectations. Ultimately, amidst the messy realities of human sin and manipulation, this narrative provides comfort by affirming God's unwavering sovereignty, assuring us that He can weave even the most flawed human actions into His larger, perfect plan, guiding His people towards His ultimate purposes and demonstrating His faithfulness even when His people are unfaithful.
Questions for Reflection
FAQ
Was Laban's stated custom a legitimate one in his culture?
Answer: Yes, the custom of marrying off the elder daughter before the younger was a legitimate and common practice in ancient Near Eastern societies, including Mesopotamia where Laban lived. It was intended to uphold family honor and ensure the elder's status. However, Laban's fault lay not in the custom itself, but in his deceptive application of it; he did not inform Jacob of this custom beforehand and used it as an after-the-fact justification for breaking his explicit promise to Jacob, as seen in Genesis 29:25. His actions were a calculated manipulation, not an adherence to principle.
CHRIST-CENTERED FULFILLMENT
While Genesis 29:26 primarily details human deception and cultural norms, it implicitly points to the necessity of Christ by showcasing the brokenness of human relationships and the pervasive nature of sin, even within the lineage of God's chosen people. The narrative of Laban's manipulation and Jacob's subsequent experience of being deceived underscores humanity's desperate need for a perfect covenant keeper. Christ, as the ultimate and true firstborn over all creation (Colossians 1:15) and the firstborn from the dead (Colossians 1:18), is the one who perfectly fulfills God's promises without deceit or manipulation. Unlike Laban, who used tradition for selfish gain, Jesus perfectly embodies the truth and grace of God's law (John 1:17). He redeems the pattern of human brokenness and deception, establishing a new covenant based on truth and grace (Hebrews 8:6), and through His perfect life, sacrificial death, and glorious resurrection, He overcomes the consequences of sin and brings reconciliation and true blessing where human flaws once prevailed (2 Corinthians 5:21).