Genesis 29:30

KJV

And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

KJV (with Strong's)

And he went in {H935} also unto Rachel {H7354}, and he loved {H157} also Rachel {H7354} more than Leah {H3812}, and served {H5647} with him yet seven {H7651} other {H312} years {H8141}.

Complete Jewish Bible

So not only did Ya'akov go in and sleep with Rachel, but he also loved Rachel more than Le'ah. Then he served Lavan another seven years.

Berean Standard Bible

Jacob slept with Rachel as well, and indeed, he loved Rachel more than Leah. So he worked for Laban another seven years.

American Standard Version

And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

Commentary

### SUMMARY
Genesis 29:30 marks the consummation of Jacob's marriage to Rachel, immediately following his week-long marriage to Leah, and profoundly highlights Jacob's explicit and greater love for Rachel. This declaration of favoritism immediately solidified a household dynamic of unequal affection and burgeoning rivalry that would deeply shape the future of Jacob's family, impacting the relationships among his children and laying foundational elements for the nascent nation of Israel.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in the unfolding narrative of Jacob's family, directly following Laban's cunning deception where he substituted Leah for Rachel on Jacob's wedding night (cf. [Genesis 29:21-25](/genesis/29-21-25 "Laban's Deception and Jacob's Wedding")). Jacob had already served seven years for Rachel (cf. [Genesis 29:18](/genesis/29-18 "Jacob's First Seven Years of Service")), only to be tricked into marrying Leah first. After fulfilling the "week" of Leah's wedding celebration, Jacob was then given Rachel as a second wife under the condition of serving yet another seven years (cf. [Genesis 29:27-28](/genesis/29-27-28 "The Agreement for Rachel's Hand")). Genesis 29:30 thus confirms the establishment of this polygamous household and immediately introduces the central tension—Jacob's preferential love for Rachel—which sets the stage for the subsequent chapters detailing the rivalry between the sisters and the births of Jacob's children.
* **Historical & Cultural Context:** Polygamy, while not God's original design (cf. [Genesis 2:24](/genesis/2-24 "The Institution of Marriage")), was a common practice in the ancient Near East, often driven by economic factors, the desire for male heirs, or, as in this case, complex social arrangements and familial obligations. The practice, however, frequently led to significant domestic strife, as seen here. The concept of "bride price" or "service" in exchange for a wife was also customary, with Jacob's fourteen years of labor for Laban being an extreme, though not entirely unprecedented, example. The cultural emphasis on progeny, particularly male offspring, as a sign of blessing and continuation of the family line, further intensified the rivalry between Leah and Rachel, as each sought to gain Jacob's affection and status through bearing children.
* **Key Themes:** Genesis 29:30 contributes to several overarching themes in the book of Genesis. It highlights the theme of **deception and its consequences**, as Laban's trickery directly leads to Jacob's two marriages and the subsequent household strife. It powerfully introduces the theme of **favoritism**, a recurring motif in Genesis (e.g., Isaac's favoritism for Esau, Rebekah's for Jacob, and later Jacob's for Joseph), demonstrating its destructive impact on familial relationships. Furthermore, the verse, in conjunction with subsequent passages, underscores **God's sovereignty**; despite the human imperfections, rivalries, and brokenness within Jacob's family, God continues to work out His divine plan to form His covenant people, Israel, through this very lineage (cf. [Genesis 35:10-12](/genesis/35-10-12 "God Renews His Covenant with Jacob")). It also subtly introduces the theme of **God's compassion for the unloved**, as seen in [Genesis 29:31](/genesis/29-31 "God's Compassion for Leah"), where the Lord sees Leah's distress and opens her womb.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **went in (Hebrew, _bôwʼ'_):** This verb (H935) is a primitive root meaning "to go or come" in a wide variety of applications. In the context of marriage, "going in unto" a woman is a common biblical idiom for sexual intercourse, signifying the consummation of the marriage. Here, it explicitly states Jacob's physical union with Rachel, completing the marital bond.
* **loved (Hebrew, _ʼâhab'_):** This verb (H157) is a primitive root indicating affection for someone, whether sexually or otherwise. It denotes a deep, emotional attachment. The repetition of "loved also Rachel" emphasizes the intensity and intentionality of Jacob's affection for her, setting it apart from his feelings for Leah.
* **served (Hebrew, _ʻâbad'_):** This verb (H5647) is a primitive root meaning "to work" in any sense, by implication, to serve or to till. In this context, it refers to Jacob's labor for Laban, fulfilling the contractual obligation for Rachel's hand. It underscores Jacob's commitment and perseverance, even in the face of deception and a difficult situation.

#### Verse Breakdown
* **"And he went in also unto Rachel":** This phrase signifies the marital consummation between Jacob and Rachel. The addition of "also" (gam) indicates that this act followed his union with Leah, establishing Rachel's position as a second wife. It marks the formal beginning of their marital relationship.
* **"and he loved also Rachel more than Leah":** This is the emotional core of the verse, a stark declaration of Jacob's preferential love. The Hebrew construction explicitly states a comparative love, indicating that his affection for Rachel was qualitatively and quantitatively superior to his feelings for Leah. This favoritism immediately establishes the central conflict and emotional pain within Jacob's household.
* **"and served with him yet seven other years":** This clause details Jacob's fulfillment of the agreement made with Laban for Rachel's hand. It highlights Jacob's commitment to his word and his deep desire for Rachel, for whom he was willing to endure another seven years of arduous labor, bringing his total service for his two wives to fourteen years.

#### Literary Devices
The verse employs several significant literary devices. **Contrast** is immediately evident in the juxtaposition of Jacob's love for Rachel versus Leah, setting up the central emotional tension of the household. This explicit statement of favoritism functions as **Foreshadowing**, signaling the deep-seated rivalry and conflict that will plague Jacob's family for generations, most notably between Rachel's son Joseph and Leah's sons (cf. [Genesis 37:3-4](/genesis/37-3-4 "Joseph's Coat and His Brothers' Hatred")). There is also a subtle **Irony** in Jacob, who himself was the recipient of favoritism and deception (cf. [Genesis 27:1-45](/genesis/27 "Jacob and Esau's Struggle")), now perpetuating the very dynamic that caused him trouble within his own family. The repetition of "also" (gam) emphasizes the dual nature of Jacob's marital state and his divided affections.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 29:30 is a powerful illustration of the consequences of human sin and the complexities of familial relationships, even within the lineage chosen by God. Jacob's explicit favoritism for Rachel, while understandable given his initial desire for her, introduces a profound imbalance and pain into his household, leading to the intense rivalry between Leah and Rachel and, subsequently, among their children. This narrative demonstrates how human choices, even those rooted in affection, can have far-reaching and often destructive ripple effects, highlighting the inherent challenges and emotional distress often associated with polygamous arrangements, which stand in stark contrast to God's original design for marriage. Yet, amidst this human brokenness, God's sovereign plan for the formation of Israel continues to unfold.

* [Genesis 2:24](/genesis/2-24 "The Institution of Marriage")
* [Genesis 29:31-35](/genesis/29-31-35 "God's Compassion for Leah and Her Children")
* [Deuteronomy 21:15-17](/deuteronomy/21-15-17 "Laws Regarding Favoritism Among Wives")

### REFLECTION AND APPLICATION
Genesis 29:30 offers profound insights into the complexities of human relationships and the lasting impact of choices, particularly within the family unit. It serves as a powerful reminder of the destructive nature of favoritism, whether between spouses, among children, or even in other relational dynamics. Jacob's preferential love for Rachel, while a personal truth, created an environment of jealousy, bitterness, and strife that permeated his household for decades, impacting the very foundations of the nascent nation of Israel. This passage challenges us to examine our own relationships, encouraging us to cultivate equitable love, respect, and honesty. It underscores the importance of acknowledging and addressing the emotional pain caused by relational imbalances, trusting in God's overarching sovereignty to work through even our deepest imperfections and trials, while also striving to live in ways that promote harmony and healing.

#### Questions for Reflection
* **How does Jacob's favoritism for Rachel mirror or contrast with other instances of favoritism in the Bible, and what lessons can we draw from these patterns?**
* **In what ways might unaddressed favoritism or relational imbalances in our own lives or families contribute to conflict or emotional pain?**
* **How can we, like God's compassion for Leah, seek to show grace and care to those who may feel unloved or marginalized within our communities?**

### FAQ
**Is polygamy endorsed by this biblical account?**

Answer: While the Bible describes instances of polygamy, such as Jacob's marriages, it does not present it as God's ideal or original design for marriage. From [Genesis 2:24](/genesis/2-24 "The Institution of Marriage in Genesis 2") onward, the pattern established is one man and one woman in a lifelong covenant. The narratives involving polygamy, including Jacob's household, consistently highlight the significant strife, jealousy, and dysfunction that arose from such arrangements, rather than endorsing the practice. The emotional pain of Leah and Rachel, and the subsequent rivalries among their children, serve as a powerful testament to the challenges inherent in such marital structures, implicitly affirming the wisdom of monogamy.

**How could God work through such a dysfunctional family to establish His covenant people?**

Answer: This narrative powerfully demonstrates God's grace and sovereignty. Despite the profound human flaws, deceptions, and favoritism within Jacob's family, God remained faithful to His covenant promises made to Abraham and Isaac. He chose to work through imperfect individuals and challenging circumstances, illustrating that His divine plan is not contingent upon human perfection but on His steadfast faithfulness. God's ability to bring about His purposes through broken vessels is a recurring theme throughout biblical history, assuring us that His redemptive work can triumph even over the deepest human sin and relational brokenness. The lineage of Christ itself passes through this very family, highlighting God's remarkable capacity to redeem and use the imperfect.

### CHRIST-CENTERED FULFILLMENT
The narrative of Jacob's deeply flawed family, marked by favoritism and rivalry, paradoxically highlights God's unwavering faithfulness to His covenant promises, which ultimately find their supreme fulfillment in Christ. Despite the human sin and dysfunction—Jacob's favoritism for Rachel and the resulting pain for Leah—God preserved a lineage through which the promised Seed would come. Just as God showed compassion to Leah, the "unloved" wife, by opening her womb and granting her children (cf. [Genesis 29:31-35](/genesis/29-31-35 "God's Compassion for Leah")), Christ extends His boundless grace and love to the spiritually "unloved," the marginalized, and those who feel overlooked by the world. He embraces the outcast and brings them into His family, the Church, where there is no favoritism (cf. [James 2:1-4](/james/2-1-4 "Warning Against Favoritism")). The brokenness of Jacob's household foreshadows the profound need for a perfect Redeemer who would establish a new covenant, marked not by human preference or rivalry, but by perfect, self-sacrificial love and unity, reconciling humanity to God and to one another (cf. [Ephesians 2:14-16](/ephesians/2-14-16 "Christ Our Peace")). In Christ, the divisions and favoritism that plagued the old covenant family are transcended, and all who believe become one in Him (cf. [Galatians 3:28](/galatians/3-28 "No Division in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 31:41

Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.

Genesis 29:18

And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.

Genesis 29:20

And Jacob served seven years for Rachel; and they seemed unto him [but] a few days, for the love he had to her.

Matthew 10:37

He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

Genesis 44:27

And thy servant my father said unto us, Ye know that my wife bare me two [sons]:

Genesis 31:15

Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.

Deuteronomy 21:15

¶ If a man have two wives, one beloved, and another hated, and they have born him children, [both] the beloved and the hated; and [if] the firstborn son be hers that was hated: