Genesis 30:14

KJV

¶ And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes.

KJV (with Strong's)

And Reuben {H7205} went in {H3212} the days {H3117} of wheat {H2406} harvest {H7105}, and found {H4672} mandrakes {H1736} in the field {H7704}, and brought {H935} them unto his mother {H517} Leah {H3812}. Then Rachel {H7354} said {H559} to Leah {H3812}, Give me {H5414}, I pray thee, of thy son's {H1121} mandrakes {H1736}.

Complete Jewish Bible

During the wheat harvest season Re'uven went and found mandrakes in the field and brought them to his mother Le'ah. Rachel said to Le'ah, "Please give me some of your son's mandrakes [so that I can be fertile]."

Berean Standard Bible

Now during the wheat harvest, Reuben went out and found some mandrakes in the field. When he brought them to his mother, Rachel begged Leah, “Please give me some of your son’s mandrakes.”

American Standard Version

And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son’s mandrakes.

Commentary

### SUMMARY
Genesis 30:14 unfolds a pivotal moment in the intense sibling rivalry between Jacob's wives, Leah and Rachel, during the annual wheat harvest. Reuben, Leah's eldest son, discovers mandrakes in the field and brings them to his mother, prompting Rachel, who is barren and desperate for children, to immediately request them from Leah. This seemingly simple exchange sets the stage for a contentious bargain, highlighting the cultural significance of fertility, the deep longing for progeny, and the complex, often fraught, dynamics within Jacob's household.

### CONTEXT
* **Literary Context:** Genesis 30:14 is embedded within a larger narrative (Genesis 29-30) detailing Jacob's marriages and the births of his twelve sons, who would become the patriarchs of the tribes of Israel. The immediate context is the fierce competition between Leah and Rachel for Jacob's affection and, more significantly, for the honor of bearing children, which was paramount in ancient Israelite society. Following Leah's initial period of fertility and Rachel's barrenness, both sisters resorted to giving their handmaidens (Bilhah and Zilpah) to Jacob as surrogates, further complicating the family tree and escalating the emotional tension. This verse marks a turning point after the births of several children through the handmaidens, as Rachel's desperation reaches a new peak, leading to the mandrake exchange and a temporary shift in Jacob's marital arrangements.
* **Historical & Cultural Context:** In the ancient Near East, fertility was considered a divine blessing and a cornerstone of a woman's status and purpose. Barrenness was a source of profound shame and distress, often interpreted as a sign of divine disfavor. The narrative of Leah and Rachel reflects this cultural reality, where bearing children, especially sons, was crucial for securing lineage, inheritance, and social standing. Mandrakes (Hebrew: *duda'im*) were widely believed in the ancient world to possess aphrodisiac and fertility-enhancing properties, often referred to as "love-apples" due to their intoxicating fragrance and perceived efficacy in promoting conception. The "wheat harvest" (late spring/early summer) provides a precise seasonal setting, indicating when these plants would typically bear fruit and be available for gathering, grounding the story in the agricultural rhythms of the time.
* **Key Themes:** This verse contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It vividly illustrates the theme of **barrenness and divine sovereignty**, showing human attempts to overcome infertility through cultural remedies versus God's ultimate control over the womb, as seen later when [God remembers Rachel](/genesis/30-22 "God remembers Rachel and opens her womb"). The intense **sibling rivalry** between Leah and Rachel, a recurring motif in Genesis (e.g., Cain and Abel, Jacob and Esau), is brought to the forefront, highlighting the destructive nature of jealousy and competition for status and affection. Furthermore, the episode underscores the theme of **human manipulation versus divine faithfulness**, as the sisters employ various strategies—including surrogate motherhood and the use of mandrakes—to achieve their desires, often with unintended consequences, yet God's plan for Jacob's family and the formation of Israel continues to unfold. This rivalry also serves as a backdrop for understanding the complex origins of the [tribes of Israel](/genesis/35-23-26 "The Sons of Jacob").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Reuben (Hebrew, _Rᵉʼûwbên'_):** From the imperative of *ra'ah* ("to see") and *ben* ("son"), meaning "see ye a son." This name, given by Leah, reflects her initial hope that Jacob would now love her, as stated in [Genesis 29:32](/genesis/29-32 "Leah names Reuben"). In this verse, Reuben is depicted in his role as a son, bringing the mandrakes to his mother, highlighting the familial bond and his age, being old enough to forage in the fields independently during the harvest.
* **went in (Hebrew, _yâlak'_):** A primitive root meaning "to walk" or "to go," used here to describe Reuben's action of moving out into the fields. This seemingly simple verb sets the scene for his discovery, emphasizing his active role in the narrative and the commonplace nature of his activity during the "days of wheat harvest."
* **mandrakes (Hebrew, _dûwday'_):** From *dud*, meaning "a boiler or basket," but also specifically referring to the mandrake plant. This word is crucial as it signifies the object of contention. The mandrake was widely known in the ancient Near East for its reputed aphrodisiac and fertility-enhancing properties, often called "love-apples." Its mention immediately signals the underlying theme of fertility and the desperate desire for children, especially for Rachel.
* **son's (Hebrew, _bên'_):** A fundamental word meaning "a son" (as a builder of the family name), used in its literal sense here to refer to Reuben as Leah's son. Rachel's specific request for "thy son's mandrakes" emphasizes the ownership and connection to Leah's fertility, as Reuben is her firstborn, and she has already borne several children. This highlights the contrast with Rachel's barrenness and her desire to appropriate Leah's perceived "blessing" through her son's discovery.
* **said (Hebrew, _ʼâmar'_):** A primitive root meaning "to say" or "to speak," indicating direct verbal communication. Rachel's immediate and direct address to Leah, "Give me, I pray thee," conveys her urgency and desperation, setting the stage for the ensuing negotiation and revealing the raw tension between the sisters.
* **Give me (Hebrew, _nâthan'_):** A primitive root meaning "to give," used here as an imperative. Rachel's direct command/plea to Leah demonstrates her intense desire and the perceived value of the mandrakes. It initiates the bargaining process that will ultimately lead to Jacob spending the night with Leah, highlighting the transactional nature of their relationship and their desperate measures to achieve fertility.

#### Verse Breakdown
* **"And Reuben went in the days of wheat harvest":** This clause establishes the setting and timing of the event. Reuben, Leah's eldest son, is engaged in an activity common to the season, likely foraging or assisting with the harvest. The "days of wheat harvest" specifically places the event in late spring or early summer, a time when mandrakes would be ripe and available.
* **"and found mandrakes in the field, and brought them unto his mother Leah":** This describes Reuben's discovery and his filial act. His finding of the mandrakes is presented as a natural occurrence during his time in the field. His decision to bring them to his mother, Leah, underscores his loyalty and perhaps his awareness of their perceived value, setting the stage for the dramatic interaction that follows.
* **"Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes":** This clause reveals Rachel's immediate and desperate reaction. Upon seeing the mandrakes, she directly appeals to Leah, her sister and rival. Her plea, "Give me, I pray thee," highlights her profound longing for children and her belief in the mandrakes' reputed ability to enhance fertility, reflecting the cultural superstitions of the time and her deep anguish over her barrenness.

#### Literary Devices
The verse employs several **Literary Devices** to convey its meaning and emotional depth. **Setting** is crucial, with "the days of wheat harvest" providing a specific, tangible backdrop that grounds the narrative in reality and indicates the season when mandrakes would be found. The **Symbolism** of the mandrakes themselves is paramount; they are not merely plants but powerful symbols of fertility, desire, and the desperate lengths to which individuals will go to achieve progeny in a culture where barrenness was a significant burden. The **Dialogue** is direct and impactful, with Rachel's immediate plea, "Give me, I pray thee, of thy son's mandrakes," revealing her raw desperation and initiating the central conflict of the passage. Furthermore, the scene uses **Foreshadowing**, as Rachel's desperate request for the mandrakes hints at the contentious bargain that will follow, where she trades a night with Jacob for the hope of conception, underscoring the intense rivalry and the theme of human attempts to control divine processes.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 30:14 serves as a poignant illustration of the human struggle against perceived limitations, particularly barrenness, and the often-misguided attempts to achieve desired outcomes through human means rather than divine intervention. Rachel's desperate plea for the mandrakes, a plant believed to enhance fertility, highlights a common human tendency to seek solutions in external objects or superstitious practices when faced with profound challenges. This episode underscores the biblical truth that ultimate control over life, fertility, and all circumstances rests solely with God, not with human efforts or perceived remedies. The intense rivalry between Leah and Rachel, fueled by their desire for children and Jacob's affection, reveals the destructive power of envy and competition within familial relationships, a recurring theme throughout Genesis.

* [Genesis 16:1-2](/genesis/16-1-2 "Sarai gives Hagar to Abram") (Sarah's barrenness and her attempt to conceive through Hagar, mirroring Rachel's desperation.)
* [Genesis 25:21](/genesis/25-21 "Isaac prays for Rebekah's barrenness") (Isaac's prayer for Rebekah's barrenness, highlighting divine intervention as the true source of fertility.)
* [1 Samuel 1:5-6](/1_samuel/1-5-6 "Hannah's barrenness and Peninnah's provocation") (Hannah's barrenness and her intense desire for a child, paralleling Rachel's anguish and demonstrating that God opens the womb.)

### REFLECTION AND APPLICATION
The narrative of Rachel's desperate pursuit of mandrakes offers a profound opportunity for reflection on our own desires and the lengths to which we might go to achieve them. In a world that often promises quick fixes and material solutions to deep-seated longings, this passage reminds us of the futility of relying on human contrivances or superstitions when faced with challenges that truly require divine intervention. It prompts us to examine where we place our hope and trust: in worldly remedies, manipulative strategies, or in the sovereign hand of God. Furthermore, the intense sibling rivalry between Leah and Rachel serves as a cautionary tale about the corrosive effects of envy, competition, and insecurity within relationships. It challenges us to consider how our own desires, if unchecked, can lead to bitterness, strife, and a deviation from God's intended path. Ultimately, this story calls us to cultivate patience, trust in God's timing and wisdom, and to seek His will above all else, recognizing that true fulfillment and blessing come from Him alone, not from our own schemes or the perceived power of earthly objects.

#### Questions for Reflection
* **What are some "mandrakes" in my life—things I might be tempted to pursue or rely on, apart from God, to fulfill a deep longing or solve a significant problem?**
* **How does this story challenge my understanding of human effort versus divine sovereignty in achieving desired outcomes?**
* **In what ways might competition or envy, like that between Leah and Rachel, be subtly influencing my relationships or decisions today?**
* **How can I cultivate a deeper trust in God's timing and provision, even when faced with unmet desires or difficult circumstances?**

### FAQ

**Why were mandrakes so important to Rachel?**

Answer: Mandrakes were highly significant to Rachel because, in the ancient Near East, they were widely believed to possess properties that could enhance fertility and act as an aphrodisiac. Rachel was barren, a source of immense personal anguish and social stigma in her culture. Her desperate longing for a child led her to grasp at any perceived remedy, and the mandrakes represented a tangible, albeit superstitious, hope for conception. Her immediate and fervent request for them underscores her profound desperation to overcome her barrenness and bear children for Jacob, especially given the ongoing competition with her fertile sister, Leah, as seen in the broader narrative of [Jacob's family](/genesis/29-30 "Jacob's Wives and Children").

### CHRIST-CENTERED FULFILLMENT
The narrative of Rachel's desperate yearning for children and her reliance on mandrakes, a symbol of human effort and superstition, ultimately points to the profound truth that true life and spiritual fruitfulness come not from human means but from God alone. Just as Rachel's womb was eventually opened by divine grace, not by the mandrakes (as explicitly stated in [Genesis 30:22](/genesis/30-22 "God remembers Rachel")), the New Testament reveals that spiritual barrenness—the inability to produce righteousness or new life—can only be overcome through the redemptive work of Jesus Christ. He is the true source of life, the "bread of life" (as He declares in [John 6:35](/john/6-35 "Jesus, the Bread of Life")), who gives eternal life to those who believe. Our desperate attempts to find fulfillment or salvation through our own works, rituals, or earthly "charms" are futile, much like Rachel's trust in mandrakes. Instead, Christ offers a spiritual fertility, enabling us to bear the "fruit of the Spirit" (as described in [Galatians 5:22-23](/galatians/5-22-23 "The Fruit of the Spirit")) and participate in the divine family through adoption (as taught in [Romans 8:15](/romans/8-15 "Spirit of Adoption")). He is the one who truly opens the womb of our hearts, transforming us from spiritual barrenness to abundant life in Him, fulfilling the deepest longings of the human soul in a way no earthly remedy ever could.

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

Song Of Solomon 7:13

The mandrakes give a smell, and at our gates [are] all manner of pleasant [fruits], new and old, [which] I have laid up for thee, O my beloved.

Genesis 25:30

And Esau said to Jacob, Feed me, I pray thee, with that same red [pottage]; for I [am] faint: therefore was his name called Edom.