TRV
Translation
King James Version
And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.
Complete Jewish Bible
Ya'akov agreed to this, so he finished her week, and Lavan gave him his daughter Rachel as his wife.
Berean Standard Bible
And Jacob did just that. He finished the week’s celebration, and Laban gave him his daughter Rachel as his wife.
American Standard Version
And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife.
World English Bible Messianic
Jacob did so, and fulfilled her week. He gave him Rachel his daughter as wife.
Geneva Bible (1599)
Then Iaakob did so, and fulfilled her seuen yeeres, so he gaue him Rahel his daughter to be his wife.
Young's Literal Translation
And Jacob doth so, and fulfilleth the week of this one, and he giveth to him Rachel his daughter, to him for a wife;
See on the biblical-era map
In the KJVVerse 824 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 56.12
You observe once again that the nuptials were conducted with all seemliness. Don’t be disturbed, however, to hear that he married the elder girl and then the younger or judge happenings in those times by present conditions. In those times, you see, since it was the very beginning, people were allowed to live with two or three wives or more so as to increase the race; now, on the contrary, because through God’s grace the human race has expanded into a vast number, the practice of virtue has also increased. I mean, Christ by his coming has sown the seeds of virtue among human beings and turned them into angels, so to say, thus rooting out all that former practice. Do you see how we should not be proposing that practice but rather seek out everywhere what is useful? Take note. Since the practice itself was evil, see how it has been rooted out, and no one is free now to propose it. Consequently I beseech you, far from seeking to adopt it in any way, search rather for what is useful, not what is spiritually harmful. If something good comes our way, even if it is not general practice, let us adopt it; but if it is harmful, even if general practice, let us avoid and turn away from it.
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 29:28 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 29:28 meticulously records Jacob's immediate and complete compliance with Laban's revised terms following the deception concerning Leah. This pivotal moment details Jacob's fulfillment of Leah's wedding week, after which Laban, as promised, gave Rachel to Jacob as his second wife, setting the stage for an additional seven years of labor. The verse underscores Jacob's profound devotion to Rachel and highlights the complex, divinely orchestrated family dynamics that would ultimately contribute to the formation of the twelve tribes of Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its meaning and impact. Conciseness is evident in the straightforward declaration of Jacob's actions, allowing the reader to grasp the immediate consequence of Laban's manipulation. The phrase "did so" functions as a synecdoche, representing the entirety of Jacob's compliance with the new, demanding terms without needing to explicitly state the additional seven years of labor again, as it was already established in the preceding verse. The narrative uses juxtaposition by placing Jacob's unwavering commitment to Rachel against Laban's deceptive and opportunistic character, highlighting the contrast in their moral standing. Furthermore, the mention of "her week" serves as a cultural allusion, referencing a widely understood ancient Near Eastern custom that would have been immediately recognizable to the original audience, grounding the narrative in its historical context.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 29:28 is a profound illustration of God's sovereign hand at work even amidst human sin, deception, and complicated family dynamics. Jacob's willingness to endure further hardship for Rachel underscores the depth of his love, yet the circumstances highlight the far-reaching consequences of deception, both Laban's and Jacob's own previous actions. This verse sets the stage for the formation of the twelve tribes of Israel through Jacob's two wives and their handmaids, demonstrating that God's redemptive plan progresses through imperfect human agents and challenging situations, ultimately for His glory and the fulfillment of His covenant promises.
REFLECTION AND APPLICATION
Genesis 29:28 offers a compelling narrative of commitment, consequence, and divine sovereignty that resonates deeply with contemporary life. Jacob's enduring love for Rachel, which compelled him to accept an additional seven years of arduous labor, serves as a powerful testament to the transformative power of genuine affection and perseverance in the face of adversity. It challenges us to consider the depth of our own commitments—whether in relationships, vocations, or our faith—and whether we are willing to endure unexpected difficulties for what we truly value. Simultaneously, the chapter's broader context, marked by Laban's deception, serves as a poignant reminder of the ripple effects of dishonesty and manipulation. It illustrates how such actions can create intricate, painful, and long-lasting complications within families and communities, emphasizing the profound importance of integrity and truthfulness in all our dealings. Ultimately, the passage encourages us to trust in God's overarching plan, recognizing that even amidst human failings, trickery, and personal hardship, His divine purposes are unfurling, and He can work through imperfect circumstances and individuals to bring about His perfect will.
Questions for Reflection
FAQ
What does "fulfilled her week" mean in this context?
Answer: "Fulfilled her week" refers to Jacob completing the customary seven-day wedding celebration and consummation period for Leah. In ancient Near Eastern cultures, this "week" was a traditional duration for wedding festivities, essential for formalizing and publicly acknowledging a marriage. For Jacob, it was also a specific condition imposed by Laban, serving as a prerequisite for him to receive Rachel as his second wife, as detailed in Genesis 29:27.
Why did Jacob agree to Laban's deceptive terms?
Answer: Jacob agreed to Laban's terms primarily due to his profound and unwavering love for Rachel. Despite the profound deception and the imposition of an additional seven years of labor, his desire to marry Rachel was so intense that he was willing to endure the hardship and unfairness orchestrated by Laban. This deep affection is highlighted earlier in Genesis 29:20, where his initial seven years of service "seemed unto him but a few days, for the love he had to her."
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob's perseverance and the complex formation of his family, though steeped in human imperfection and deception, profoundly foreshadows the ultimate redemptive work of Christ. Jacob's lineage, born from these very marriages, forms the foundational nation of Israel, from whom the Messiah would ultimately descend, fulfilling the covenant promises made to Abraham and Isaac (Genesis 12:3). Just as Jacob endured immense hardship and manipulative circumstances out of a deep, abiding love for his beloved Rachel, Christ, driven by an immeasurable, divine love, willingly endured the cross and the suffering of sin to secure His bride, the Church (Ephesians 5:25-27). The unfolding of God's sovereign plan through flawed human instruments in Genesis, navigating deception and rivalry to bring forth a chosen people, beautifully anticipates the perfect and complete redemption achieved through Jesus. He establishes a new covenant and a spiritual family, not bound by human trickery or imperfection, but by His perfect sacrifice, divine grace, and enduring truth, uniting all who believe in Him as heirs of the promises (Galatians 3:29).