Genesis 29:31

KJV

¶ And when the LORD saw that Leah [was] hated, he opened her womb: but Rachel [was] barren.

KJV (with Strong's)

And when the LORD {H3068} saw {H7200} that Leah {H3812} was hated {H8130}, he opened {H6605} her womb {H7358}: but Rachel {H7354} was barren {H6135}.

Complete Jewish Bible

ADONAI saw that Le'ah was unloved, so he made her fertile, while Rachel remained childless.

Berean Standard Bible

When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren.

American Standard Version

And Jehovah saw that Leah was hated, and he opened her womb: but Rachel was barren.

Commentary

### SUMMARY
Genesis 29:31 marks a pivotal moment of divine intervention in the patriarchal narrative, showcasing God's profound compassion for the marginalized and His sovereign control over life. In stark contrast to Jacob's evident preference for Rachel, the LORD observes Leah's unloved status and, in a direct act of grace, supernaturally enables her to conceive, initiating the births of the foundational tribes of Israel and underscoring His attentiveness to the overlooked and His ultimate authority over human fertility.

### CONTEXT
* **Literary Context:** This verse immediately follows the dramatic deception by Laban, where Jacob, having served seven years for Rachel, was tricked into marrying Leah first ([Genesis 29:21-26](/genesis/29-21-26 "Jacob's marriage to Leah and Rachel")). The narrative explicitly states Jacob's profound love for Rachel and his comparative dislike for Leah, setting the stage for Leah's emotional distress ([Genesis 29:30](/genesis/29-30 "Jacob's love for Rachel and dislike for Leah")). [Genesis 29:31](/genesis/29-31 "The LORD's Compassion on Leah") then introduces divine intervention as the primary driver of the unfolding family saga, shifting the focus from human desires and machinations to God's sovereign will in establishing the covenant lineage. The subsequent verses detail Leah's successive pregnancies and the significant names she gives her sons, each reflecting her emotional state and theological understanding of God's intervention.

* **Historical & Cultural Context:** In the ancient Near East, a woman's status, security, and identity were inextricably linked to her ability to bear children, particularly sons. Barrenness was often perceived as a divine curse or a source of deep shame and vulnerability. Conversely, fertility was seen as a profound blessing and a sign of divine favor. Within a polygamous household, the husband's affection and the wife's ability to produce heirs were critical for her standing. Leah, being "hated" (meaning "loved less" or "disliked") by Jacob and initially barren, would have been in an incredibly precarious and emotionally painful position. God's intervention in opening her womb directly addresses this cultural and personal plight, demonstrating a divine concern for the social and emotional well-being of the individual, especially the disadvantaged.

* **Key Themes:** [Genesis 29:31](/genesis/29-31 "The LORD's Compassion on Leah") powerfully contributes to several overarching themes within Genesis and the broader biblical narrative. Firstly, it highlights **Divine Sovereignty over Life and Fertility**, a recurring motif seen in the lives of Sarah ([Genesis 18:10-14](/genesis/18-10-14 "The promise of Isaac's birth")), Rebekah ([Genesis 25:21](/genesis/25-21 "Rebekah's prayer and conception of twins")), and later Hannah ([1_samuel/1-2-5](/1-samuel/1-2-5 "Hannah's barrenness")). Secondly, it emphasizes **God's Compassion for the Marginalized and Afflicted**, demonstrating His active awareness and intervention on behalf of those overlooked or mistreated by human society. Thirdly, it underscores **God's Unconventional Methods in Fulfilling His Covenant Promises**, as He chooses to bless the unloved Leah, ensuring the continuation of the lineage through which the Messiah would ultimately come, rather than through Jacob's preferred wife. This sets the stage for God's plan often unfolding contrary to human expectations, a theme echoed throughout the Abrahamic narrative.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **LORD (Hebrew, _Yᵉhôvâh'_ H3068):** This is the covenant name of God, Yahweh. Its use here signifies that it is not a generic deity but the personal, self-existent, and eternal God who is actively involved in the lives of His covenant people. His "seeing" and "opening" are acts of His divine personhood and commitment to His purposes, even amidst human brokenness and preference.
* **hated (Hebrew, _sânêʼ'_ H8130):** While literally meaning "to hate," in this context, when contrasted with Jacob's love for Rachel, it carries the comparative sense of "loved less," "disliked," or "unfavored." It describes Leah's emotional and social standing within the household, highlighting her profound vulnerability and the pain of being rejected by her husband. The LORD's observation of this "hatred" is therefore an act of profound empathy.
* **opened (Hebrew, _pâthach'_ H6605):** This primitive root means "to open wide" or "to loosen." Here, it denotes a direct, supernatural act of God. It is not a natural biological process but a divine intervention, emphasizing that fertility is a gift from God. This word choice highlights God's absolute sovereignty over the processes of life and procreation, directly contrasting with Rachel's "barrenness."

#### Verse Breakdown
* **"And when the LORD saw that Leah [was] hated":** This opening clause immediately establishes God as the primary actor and observer. The phrase "the LORD saw" (וַיַּרְא יְהוָה) indicates not merely passive observation but an active, discerning awareness of Leah's plight. God perceives her emotional pain and social disadvantage stemming from Jacob's lack of affection. This divine "seeing" is often a prelude to divine intervention in biblical narratives, signifying God's compassionate response to human suffering.
* **"he opened her womb":** This is the direct result of God's compassionate observation. The verb "opened" (וַיִּפְתַּח) is a powerful declaration of divine sovereignty over life and fertility. It explicitly attributes Leah's ability to conceive not to natural means or human effort, but to a supernatural act of God. This highlights God's power to reverse barrenness and His active involvement in the lineage of His chosen people, ensuring the continuation of the covenant promises through unexpected means.
* **"but Rachel [was] barren":** This concluding clause serves as a stark contrast, emphasizing the immediate consequence of God's intervention for Leah and setting up the narrative tension for Rachel's subsequent longing for children. The Hebrew term for "barren" (עֲקָרָה) describes a state of sterility, highlighting Rachel's inability to conceive naturally. This contrast underscores God's selective and sovereign action, demonstrating that fertility is not a given but a divine gift bestowed according to His will and timing.

#### Literary Devices
The verse employs several significant literary devices. **Contrast** is paramount, juxtaposing Leah's "hated" status with God's compassionate intervention, and Leah's newfound fertility with Rachel's initial **barrenness**. This stark opposition highlights God's unexpected favor and sets up the dramatic tension of the family narrative. **Divine Intervention** is the central device, as God is explicitly depicted as the active agent who "saw" and "opened" Leah's womb, underscoring His sovereignty over human life and destiny. This act also serves as **Foreshadowing**, hinting at the future struggles and divine interventions related to fertility within the patriarchal narratives (e.g., Sarah, Rebekah, Hannah) and ultimately pointing to God's control over the lineage of the Messiah. The situation also contains an element of **Irony**: Jacob, who was deceived into marrying Leah, now finds that the unloved wife is the one through whom God initially blesses his household with children, while his beloved Rachel remains barren.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Genesis 29:31](/genesis/29-31 "The LORD's Compassion on Leah") profoundly illustrates God's character as one who sees and responds to the plight of the vulnerable and unloved. It teaches that divine favor is not predicated on human preference or social standing, but on God's sovereign will and compassionate heart. This verse underscores that fertility is ultimately a gift from God, not a natural right, thereby emphasizing His ultimate control over the continuation of the covenant line. God's intervention for Leah, the less favored wife, demonstrates His commitment to His redemptive plan, ensuring that the lineage through which His promises would be fulfilled would continue, often in ways that defy human expectation or logic.

* [Deuteronomy 10:18](/deuteronomy/10-18 "God loves the sojourner, giving him food and clothing")
* [Psalm 113:9](/psalm/113-9 "God settles the barren woman in her home")
* [Romans 9:15-16](/romans/9-15-16 "God has mercy on whom he wills")

### REFLECTION AND APPLICATION
[Genesis 29:31](/genesis/29-31 "The LORD's Compassion on Leah") offers immense spiritual nourishment for contemporary believers. It serves as a powerful reminder that even when we feel overlooked, unappreciated, or disadvantaged by human circumstances—whether in relationships, work, or social standing—God sees us. His compassion is not passive; it is an active, intervening force in our lives. Leah's story, beginning with this divine act and continuing through the naming of her sons ([Genesis 29:32-35](/genesis/29-32-35 "Leah names her sons Reuben, Simeon, Levi, and Judah")), illustrates how God can bring purpose, fruitfulness, and even joy out of situations of deep sorrow or perceived disadvantage. This narrative encourages us to place our trust in God's sovereign plan, even when our personal desires or circumstances don't align with human expectations, knowing that His timing and methods are always perfect, as demonstrated later when [God also remembered Rachel](/genesis/30-22 "God remembers Rachel and opens her womb").

#### Questions for Reflection
* **In what areas of your life do you feel overlooked or unloved, and how does Leah's story encourage you to believe that God sees your plight?**
* **How does the idea of God's sovereignty over life and circumstances, as seen in Leah's womb being opened, impact your understanding of divine providence in your own life?**
* **What might it mean to find "fruitfulness" or purpose in a situation where you feel disadvantaged, trusting that God can work through unexpected means?**

### FAQ
**What does "hated" mean in the context of Leah being "hated" by Jacob?**

Answer: In [Genesis 29:31](/genesis/29-31 "The LORD's Compassion on Leah"), the Hebrew word *senu'ah* (שְׂנוּאָה), translated as "hated," often carries a comparative sense rather than absolute, intense aversion. It means "loved less" or "disliked" in comparison to another. Jacob's profound love for Rachel, explicitly stated in [Genesis 29:30](/genesis/29-30 "Jacob's love for Rachel and dislike for Leah"), confirms that Leah was simply not favored by him. This emotional neglect led to her deep distress, which God observed and responded to.

**Why did God open Leah's womb first, and not Rachel's, whom Jacob loved?**

Answer: God's decision to open Leah's womb first ([Genesis 29:31](/genesis/29-31 "The LORD's Compassion on Leah")) demonstrates several key theological principles. Firstly, it highlights His compassion for the unloved and marginalized, showing that His favor is not dictated by human preferences or affections. Secondly, it underscores His sovereign control over human destiny and the continuation of the covenant line. This divine intervention ensured that the foundational tribes of Israel would begin through Leah, including Judah, from whom the Messiah would ultimately descend. God's timing for Rachel's fertility ([Genesis 30:22](/genesis/30-22 "God remembers Rachel and opens her womb")) was also part of His larger, perfect plan, revealing that His blessings are bestowed according to His wisdom, not human desire.

### CHRIST-CENTERED FULFILLMENT
[Genesis 29:31](/genesis/29-31 "The LORD's Compassion on Leah") serves as a profound foreshadowing of God's redemptive work through Jesus Christ. God's compassionate intervention on behalf of Leah, the unloved and overlooked wife, mirrors Christ's mission to seek and save the lost, the marginalized, and those considered "unloved" or "unworthy" by the world ([Luke 19:10](/luke/19-10 "The Son of Man came to seek and save the lost")). Just as God sovereignly opened Leah's womb to ensure the continuation of the covenant line—a lineage that would ultimately lead to the birth of Judah, the tribe from which the Messiah would come ([Genesis 49:10](/genesis/49-10 "The scepter will not depart from Judah"))—so too does Christ, through His divine power, open the way for spiritual fruitfulness and new life for all who are spiritually barren and alienated from God by sin ([John 15:5](/john/15-5 "I am the vine; you are the branches")). The grace shown to Leah, undeserved by human standards, prefigures the radical grace of the Gospel, where God's favor is extended to humanity not based on merit or human preference, but on His unconditional love and sovereign purpose to bring about salvation through His Son ([Ephesians 2:8-9](/ephesians/2-8-9 "Grace through faith")). Through Christ, the truly "unloved" are brought into God's family, receiving spiritual life and becoming fruitful for His kingdom.

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

1 Samuel 2:21

And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD.

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.

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:

Genesis 20:18

For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.

Genesis 21:2

For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.

Psalms 127:3

Lo, children [are] an heritage of the LORD: [and] the fruit of the womb [is his] reward.

1 Samuel 1:5

But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.