Genesis 30:15

KJV

And she said unto her, [Is it] a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes.

KJV (with Strong's)

And she said {H559} unto her, Is it a small matter {H4592} that thou hast taken {H3947} my husband {H376}? and wouldest thou take away {H3947} my son's {H1121} mandrakes {H1736} also? And Rachel {H7354} said {H559}, Therefore he shall lie {H7901} with thee to night {H3915} for {H8478} thy son's {H1121} mandrakes {H1736}.

Complete Jewish Bible

She answered, "Isn't it enough that you have taken away my husband? Do you have to take my son's mandrakes too?" Rachel said, "Very well; in exchange for your son's mandrakes, sleep with him tonight."

Berean Standard Bible

But Leah replied, “Is it not enough that you have taken away my husband? Now you want to take my son’s mandrakes as well?” “Very well,” said Rachel, “he may sleep with you tonight in exchange for your son’s mandrakes.”

American Standard Version

And she said unto her, Is it a small matter that thou hast taken away my husband? and wouldest thou take away my son’s mandrakes also? And Rachel said, Therefore he shall lie with thee to-night for thy son’s mandrakes.

Commentary

### SUMMARY
Genesis 30:15 captures a pivotal and raw exchange between Jacob's wives, Leah and Rachel, highlighting the intense rivalry and deep desperation for children that characterized their polygamous household. In this scene, Leah confronts Rachel for seeking mandrakes from her son Reuben, accusing her of continually taking what is hers, including Jacob's affection. Rachel, consumed by her barrenness and the perceived fertility-enhancing properties of the mandrakes, readily agrees to a transactional arrangement, bartering Jacob's conjugal visit for the plants, thereby revealing the profound emotional and relational dysfunction within the family as they navigate societal pressures and personal longings outside of God's direct provision.

### CONTEXT
* **Literary Context:** This verse is embedded within the tumultuous narrative of Jacob's family, specifically detailing the birth of his children through his two wives, Leah and Rachel, and their respective handmaids, Bilhah and Zilpah. The preceding chapters establish Jacob's profound love for Rachel and his lesser affection for Leah, despite Leah being the first wife. The Lord, seeing Leah's distress, had opened her womb, allowing her to bear four sons (Reuben, Simeon, Levi, Judah), while Rachel remained barren ([Genesis 29:31-35](/genesis/29-31-35 "Leah's Sons")). This disparity fueled intense jealousy and competition, driving Rachel to give Jacob her handmaid Bilhah to bear children on her behalf ([Genesis 30:1-8](/genesis/30-1-8 "Rachel gives Bilhah to Jacob")), and Leah, in turn, giving her handmaid Zilpah to Jacob ([Genesis 30:9-13](/genesis/30-9-13 "Leah gives Zilpah to Jacob")). The immediate context for Genesis 30:15 begins with Reuben, Leah's eldest son, finding mandrakes in the field, which Rachel immediately covets, setting the stage for this desperate negotiation.
* **Historical & Cultural Context:** In the ancient Near East, the primary purpose of marriage was procreation, especially the bearing of male heirs, which ensured the continuation of the family line, inheritance, and social status. Barrenness was often considered a curse or a sign of divine disfavor, leading to immense social pressure and personal anguish for women like Rachel. Polygamy, while not God's original design, was a common practice, particularly among patriarchs, often leading to complex and contentious family dynamics, as seen vividly in Jacob's household. Mandrakes (Hebrew: *dudaim*) were plants with roots that often resembled human figures, and they were widely believed in various ancient cultures to possess aphrodisiac and fertility-enhancing properties. Their association with love and procreation made them highly prized by those struggling with barrenness, reflecting a common reliance on folk remedies and superstitions in the absence of medical understanding or, more profoundly, a lack of trust in divine intervention.
* **Key Themes:** Genesis 30:15 contributes significantly to several overarching themes within the book of Genesis. It powerfully illustrates the **Consequences of Polygamy**, showcasing the inherent strife, jealousy, and emotional pain that arise from such arrangements, contrasting sharply with God's original design for marriage found in [Genesis 2:24](/genesis/2-24 "God's design for marriage"). The verse also highlights the profound **Desperation for Progeny** that consumed women in this culture, driving them to extreme measures, including bartering conjugal rights, to secure children. Furthermore, it subtly introduces the theme of **Human Schemes vs. Divine Sovereignty**, as the women rely on mandrakes and manipulative negotiations rather than patiently trusting in God's ultimate control over fertility, a theme that will be resolved later when [God remembers Rachel](/genesis/30-22 "God remembers Rachel"). Finally, the intense **Sibling Rivalry** between Leah and Rachel, rooted in Jacob's favoritism, is a dominant motif, shaping their interactions and decisions throughout this period.

### EXPOSITION AND ANALYSIS
Genesis 30:15 captures a raw and revealing dialogue between Leah and Rachel, exposing the depths of their marital and maternal desperation.

#### Key Word Analysis
* **Mandrakes (Hebrew, _dûwday'_):** This word (H1736) refers to a plant whose roots were believed to have aphrodisiac or fertility-enhancing properties in the ancient world. In this context, Rachel's intense desire for them underscores her desperate longing for children and her reliance on external, superstitious means to achieve fertility, rather than trusting solely in divine intervention. The plant's association with "love-apples" further emphasizes its perceived connection to romance and procreation.
* **Husband (Hebrew, _ʼîysh'_):** The term (H376) here refers to Jacob, the male head of the household. Leah's accusation, "thou hast taken my husband," highlights her profound grievance over Jacob's favoritism towards Rachel. It reveals the transactional nature of their polygamous marriage, where even the husband's presence and affection become a contested commodity, underscoring the emotional pain and lack of true marital intimacy in such an arrangement.
* **Small (Hebrew, _mᵉʻaṭ'_):** This word (H4592) translates to "a little or few," often used adverbially to mean "very small" or "insignificant." Leah's rhetorical question, "Is it a small matter...?" is a powerful expression of her deep-seated resentment and pain. She is asserting that Rachel's previous actions (taking Jacob's affection) were far from insignificant, and now, by desiring the mandrakes, Rachel is adding insult to injury, further diminishing Leah's already precarious position.

#### Verse Breakdown
* **"And she said unto her, Is it a small matter that thou hast taken my husband?"**: Leah initiates the confrontation, her words dripping with bitterness and accusation. The rhetorical question, "Is it a small matter?" (הַמְעַט קַחְתֵּךְ אֶת אִישִׁי, *hame'at qachtech et ishi*), conveys her profound grievance over Jacob's favoritism towards Rachel. Leah feels continually deprived of Jacob's affection and attention, and she perceives Rachel's request for the mandrakes as yet another instance of Rachel taking what Leah feels is rightfully hers. This opening line immediately establishes the deep-seated animosity and competition between the sisters.
* **"and wouldest thou take away my son's mandrakes also?"**: Leah continues her indignant query, extending her accusation to the mandrakes found by her son, Reuben. By emphasizing "my son's mandrakes," Leah asserts ownership and expresses a protective instinct over her children's possessions, which are implicitly linked to their future and status within the family. This highlights the desperate nature of their rivalry, where even a plant becomes a point of contention in the struggle for family prominence and the blessing of progeny.
* **"And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes."**: Rachel's response is swift, direct, and shockingly transactional. Her immediate agreement, "Therefore he shall lie with thee to night for thy son's mandrakes," underscores her intense, almost desperate, desire for children. She is willing to barter her conjugal rights with Jacob for a perceived fertility aid, revealing the extent to which the women's relationships with Jacob have been reduced to a means to an end—procreation. Jacob, the husband, becomes a mere commodity in this negotiation, highlighting the dehumanizing aspects of their polygamous arrangement driven by cultural expectations and unmet needs.

#### Literary Devices
The passage powerfully employs **Dialogue** to reveal the characters' inner states and the deep-seated conflict between them. The direct exchange between Leah and Rachel is sharp and unvarnished, exposing their raw emotions and desperate desires. There is a strong element of **Irony** in Leah's accusation; she complains that Rachel "has taken" her husband, yet Leah herself is now "taking" Jacob for the night in exchange for the mandrakes, reducing him to a bargaining chip. This highlights the cyclical nature of their rivalry and the objectification of Jacob within their competitive dynamic. Furthermore, the **Symbolism** of the mandrakes is potent. They represent not only a superstitious hope for fertility but also the women's misplaced trust in external remedies rather than divine providence. The entire scene serves as a **Microcosm** of the broader dysfunction and spiritual barrenness that can arise from human manipulation and a lack of trust in God's sovereign plan.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 30:15 offers a stark portrayal of human desperation and the painful consequences of polygamy, yet it also subtly points to God's ultimate sovereignty. Despite the human scheming, jealousy, and reliance on superstitious practices like the use of mandrakes, the broader narrative of Genesis consistently affirms that it is God alone who ultimately opens and closes wombs, demonstrating His sovereign control over life and fruitfulness. Human efforts and remedies are ultimately futile without divine will, serving as a powerful reminder that true blessing and fulfillment come from God's hand, not from human manipulation or external objects. The inherent dysfunction and emotional pain arising from the polygamous household also stand in stark contrast to God's original design for marriage as a monogamous union, highlighting the brokenness that results when human desires deviate from divine order.

* [Genesis 29:31](/genesis/29-31 "The Lord opens Leah's womb")
* [Genesis 30:22](/genesis/30-22 "God remembers Rachel")
* [Psalm 127:3](/psalms/127-3 "Children are a heritage from the Lord")

### REFLECTION AND APPLICATION
Genesis 30:15, while set in an ancient context, offers profound and timeless insights into the human condition and the dynamics of relationships. It serves as a potent reminder of the destructive power of envy, rivalry, and unchecked desires for status or fulfillment, illustrating how these can poison even the most intimate familial bonds. The narrative challenges us to critically examine where we place our trust and seek our deepest longings. It warns against the futility of relying on external remedies, manipulative schemes, or human bargaining to achieve what only God can truly provide. Instead, it calls us to cultivate patient trust in God's divine provision and timing, recognizing that His ways are higher than our own. Ultimately, this passage reassuringly demonstrates that even amidst profound human failings, dysfunction, and sin, God's overarching purposes are not thwarted. He is capable of working through imperfect people and circumstances to accomplish His perfect will, inviting us to find our rest and hope in His sovereignty rather than our own striving.

#### Questions for Reflection
* **Where in my life do I tend to rely on human schemes or external "mandrakes" rather than patiently trusting in God's provision and timing?**
* **How do I respond when I feel overlooked, unloved, or that others are "taking" what I believe is rightfully mine? Do I resort to rivalry or trust in God's justice?**
* **What does this story teach me about the true sources of fulfillment and blessing, particularly concerning family and legacy?**

### FAQ
**What were mandrakes and why were they significant in this story?**

Answer: Mandrakes (Hebrew: *dudaim*, H1736) are plants with roots that often resemble human figures. In ancient Near Eastern cultures, they were widely believed to be aphrodisiacs or fertility aids, associated with love and procreation. In this story, Rachel, who was barren, desperately sought them from Leah, believing they could help her conceive a child. Their significance lies in highlighting Rachel's intense longing for children and her willingness to resort to superstitious means, reflecting the cultural beliefs surrounding fertility at the time.

**Why did Leah agree to "sell" Jacob's conjugal visit for mandrakes?**

Answer: Leah felt deeply unloved by Jacob, who favored Rachel, as indicated in [Genesis 29:30-31](/genesis/29-30-31 "Jacob's love for Rachel and Leah's distress"). Her question, "Is it a small matter that thou hast taken my husband?" (H376, H4592), reveals her profound grievance and sense of being continually deprived. By bartering Jacob's conjugal visit for the mandrakes, Leah was asserting her right to her husband's attention and affection, even if only for one night. This act was a desperate attempt to gain an advantage in the bitter competition for Jacob's love and the blessing of children, and perhaps also a strategic move to secure time with Jacob, believing it might lead to more offspring for herself, or simply to reclaim some agency in a situation where she felt powerless.

**Does this story condone polygamy or superstition?**

Answer: No, the Bible often records the realities of human behavior, including sinful practices and cultural norms, without necessarily endorsing them. The narrative of Jacob's household, particularly the constant strife, jealousy, and emotional pain between Leah and Rachel, serves as a clear demonstration of the negative consequences and inherent dysfunction of polygamy, which stands in stark contrast to God's original design for marriage as a monogamous union found in [Genesis 2:24](/genesis/2-24 "God's design for marriage"). Similarly, the women's reliance on mandrakes highlights human superstition and misplaced trust in external objects, implicitly contrasting with God's ultimate sovereignty over fertility, which is demonstrated later in the narrative when [God remembers Rachel](/genesis/30-22 "God remembers Rachel") and opens her womb. The text presents these events as part of a fallen world, not as models for behavior.

### CHRIST-CENTERED FULFILLMENT
The desperate bartering and human manipulation in Genesis 30:15 vividly underscore humanity's profound longing for fulfillment, blessing, and legacy, often sought through earthly means, personal schemes, and even superstitious remedies. Yet, the broader narrative of Jacob's family, despite its deep dysfunction, rivalry, and sin, is precisely the lineage through which God's covenant promise of a seed—a descendant who would bring salvation—would ultimately come. This messy, humanly flawed family tree, marked by such painful exchanges, ultimately leads to the birth of Jesus Christ, who is the true and ultimate fulfillment of all God's promises. Unlike the fleeting hope offered by mandrakes or the temporary satisfaction of human negotiation, Christ offers eternal life, true spiritual fruitfulness (as seen in [John 15:5](/john/15-5 "Jesus, the True Vine")), and the ultimate reconciliation that transcends all human rivalries and desperation. He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "Jesus, the Lamb of God")), bringing spiritual rest and satisfaction that no earthly object or arrangement can provide, fulfilling the deepest longings of the human heart in a way that mere progeny or possessions never could. Through Him, we receive the true inheritance and the promise of a spiritual family that far surpasses any earthly lineage ([Galatians 3:29](/galatians/3-29 "Heirs according to the promise")).

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

Numbers 16:13

[Is it] a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?

1 Corinthians 4:3

But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.

Numbers 16:9

[Seemeth it but] a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them?

Numbers 16:10

And he hath brought thee near [to him], and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?

Isaiah 7:13

And he said, Hear ye now, O house of David; [Is it] a small thing for you to weary men, but will ye weary my God also?

Ezekiel 16:47

Yet hast thou not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.