TRV
Translation
Complete Jewish Bible
Lavan also gave to his daughter Rachel his slave-girl Bilhah as her slave-girl.
Berean Standard Bible
Laban also gave his servant girl Bilhah to his daughter Rachel as her maidservant.
American Standard Version
And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid.
World English Bible Messianic
Laban gave to Rachel his daughter Bilhah, his handmaid, to be her handmaid.
Young's Literal Translation
and Laban giveth to Rachel his daughter Bilhah his maid-servant, for a maid-servant to her.
See on the biblical-era map
In the KJVVerse 825 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
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 29:29 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 29:29 meticulously records Laban's customary provision of Bilhah, his handmaid, to Rachel as she became Jacob's wife. This seemingly minor detail is profoundly significant, as it not only illuminates ancient Near Eastern marriage customs and the intricate patriarchal household structure but also critically sets the stage for the future expansion of Jacob's family and the lineage of the twelve tribes of Israel, particularly through Bilhah's eventual role as a surrogate mother.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices. Foreshadowing is prominent, as the seemingly simple act of giving a handmaid subtly prepares the reader for Bilhah's pivotal role in the future lineage of Israel, particularly when Rachel uses her as a surrogate mother (Genesis 30:3-8). The detail serves as a Customary Detail, illustrating an established ancient Near Eastern marriage practice, which provides cultural authenticity and grounds the narrative in its historical context. Furthermore, this act contributes to Characterization, subtly revealing Laban's adherence to societal norms even as his previous actions demonstrate his manipulative nature. The parallelism with the giving of Zilpah to Leah also functions as a Literary Parallel, reinforcing the custom and setting up the symmetrical, yet competitive, dynamics between the two sisters.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while seemingly a minor detail, underscores the intricate ways in which God's sovereign plan unfolds even amidst complex human relationships, cultural customs, and personal imperfections. The provision of Bilhah, a customary act, becomes a crucial link in the chain of events leading to the formation of the twelve tribes of Israel, from whom the Messiah would ultimately descend. It highlights that God works through and often despite human choices, orchestrating circumstances to fulfill His covenant promises, demonstrating His meticulous attention to every detail in the grand narrative of redemption.
REFLECTION AND APPLICATION
Genesis 29:29 invites us to consider the profound significance of seemingly small details in the unfolding of God's purposes. Just as Bilhah's introduction, an ordinary cultural practice, proved to be a critical step in the formation of God's chosen nation, so too can the mundane aspects of our own lives be imbued with divine purpose. This verse encourages us to look beyond the immediate circumstances and trust in God's overarching plan, recognizing that He can weave even our imperfections, cultural norms, and unexpected turns into a beautiful tapestry of His will. It reminds us that our lives are part of a larger, redemptive story, and every interaction, every provision, no matter how small, may be a piece of His intricate design.
Questions for Reflection
FAQ
Why did fathers give handmaids to their daughters upon marriage?
Answer: In ancient Near Eastern cultures, it was a common and expected practice for wealthy fathers to provide handmaids or female servants to their daughters as part of their dowry or as a means to assist them in their new household. These handmaids served various roles, including personal attendants, domestic helpers, and, as seen later with Bilhah and Zilpah (Genesis 29:24), even surrogate mothers if the wife was barren, ensuring the continuation of the family line, which was paramount in that society.
What was the legal or social status of a handmaid like Bilhah in ancient society?
Answer: A handmaid (Hebrew: shiphchâh) was typically a female servant or slave, often acquired through purchase, birth into the household, or as war captives. While they were considered property, their status within the household could vary significantly. In cases like Bilhah's, they had a closer, more personal relationship with their mistress. Furthermore, as demonstrated by the narratives of Sarah and Hagar (Genesis 16:1-2) and Rachel and Bilhah (Genesis 30:3-8), handmaids could be given to the husband to bear children on behalf of the mistress, with those children often being considered legally the children of the primary wife, thereby elevating the handmaid's status within the family structure, though not granting her full marital rights.
How does Bilhah's introduction here relate to the formation of the twelve tribes of Israel?
Answer: Bilhah's introduction in Genesis 29:29 is crucial because she later becomes a surrogate mother to Jacob when Rachel is barren. Following the cultural custom, Rachel gives Bilhah to Jacob as a wife, and through Bilhah, Jacob fathers two sons, Dan and Naphtali (Genesis 30:3-8). These two sons become two of the twelve patriarchs from whom the tribes of Israel descend, highlighting how an seemingly minor provision at the time of marriage played a foundational and indispensable role in the lineage of God's chosen people and the fulfillment of His covenant promises.
CHRIST-CENTERED FULFILLMENT
While Genesis 29:29 primarily details a cultural custom and a specific family transaction, its ultimate Christ-centered fulfillment lies in its contribution to the unfolding of God's redemptive plan through the lineage of Jacob. The complex family structure established here, including the sons born through Bilhah, forms the direct ancestral line of the nation of Israel, from whom the Messiah, Jesus Christ, would ultimately descend. This verse, therefore, is a small but essential thread in the vast tapestry of redemptive history, demonstrating God's sovereign hand in orchestrating human relationships, cultural practices, and even human imperfections to prepare the way for the ultimate fulfillment of His covenant promises in Christ. The inclusion of diverse mothers, including handmaids, in the lineage of Jacob foreshadows the inclusive nature of God's grace, ultimately culminating in the universal salvation offered through the Son of David, who came not only for Israel but for all peoples (John 3:16). The meticulous recording of these ancestral details in Matthew 1:1-17 and Luke 3:23-38 underscores the divine intentionality behind every step of this lineage, leading to the promised Seed who would crush the serpent's head (Genesis 3:15).