Gênesis 29
Bob Utley · You Can Understand the Bible
Gênesis 29:1-3
29:1 "Then Jacob went on his journey" This phrase is translated literally "lifted up his feet" (VERB, BDB 669, KB 724 and NOUN, BDB 919). This is the only place that this unique idiom occurs in the OT. It seems to show something of the excitement and purpose that Jacob felt after his meeting with God at Bethel. ▣ "and came to the land of the sons of the east" In Judges 6:3 and 33 this seems to refer to an Arabian tribe (cf. Job 1:3; Isa. 11:14; Ezek. 25:4,10). However, here it seems to refer to the inhabitants of Haran (cf. Jer. 49:28). Possibly, it refers to the northern Arabian tribes between Bethel and Haran that Jacob might encounter. 29:2 "He looked, and saw a well in the field" The journey is completely omitted and in Gen. 29:2 Jacob finds himself close to Haran, but not certain of his exact location. Wells were the place to meet the local folk. The presence of God is obvious in this "by chance" encounter. Haran is the context for chapters 29-31. ▣ "Now the stone on the mouth of the well was large" This was common in this culture and was to stop evaporation to keep the water clean for the purpose of security (unauthorized use) possibly to camouflage its location to keep animals from falling into it
Gênesis 29:4-8
29:4 "brothers" This is the use of the term (BDB 26) for a greeting without implying a family relationship. We use this same greeting among fellow Christians in the southern USA today. In Gen. 29:12 and 15 the same term is used of a relative, but again not literally a "brother." This recognition of family is called "my bone and my flesh" in Gen. 29:14 (cf. Gen. 2:23). 29:5 "Do you know Laban, the son of Nahor" Here is a good example where the word "son" (BDB 119) in Hebrew can refer to "father" or "grandfather." Bethuel is Laban's father and Nahor is his grandfather (cf. Gen. 24:24,29). SPECIAL TOPIC: "SONS OF. . ." (OT) SPECIAL TOPIC: KNOW 29:6 "Is it well with him. . .It is well" This is the term shalom (BDB 1022). SPECIAL TOPIC: PEACE (OT) ▣ "Rachel his daughter coming with the sheep" There are no coincidences in the lives of God's servants (cf. Gen. 24:15; Exod. 2:16, see The Christian's Secret of a Happy Life by Hannah Whithall Smith). There is the unseen hand of God here, as with Joseph in Gen. 37:15-17 (also in the book of Esther where God's name never appears but His presence and guidance are obvious). 29:7 "Behold, it was still high day" Jacob was a shepherd and he knew that what was being done was against the best shepherding practices (this knowledge will impress Laban). This will allow him to show off his muscles (cf. Gen. 29:10) for Rachel! Apparently, it worked! I bet Rachel was shocked at being kissed by this stranger (cf. Gen. 29:11), but after he told her who he was there was great joy. The fact that Jacob weeps shows the cultural propensity of Oriental men to show their emotions much more than their western counterparts (cf. Gen. 29:13). Jacob addresses the other shepherds in idiomatic IMPERATIVES functioning as rhetorical questions. water, BDB 1052, KB 1639, Hiphil IMPERATIVE go, BDB 229, KB 246, Qal IMPERATIVE pasture, BDB 944, KB 1258, Qal IMPERATIVE
Gênesis 29:13-14
29:13 "when Laban heard the news of Jacob his sister's son, he ran to meet him" The rabbis say he ran because he thought that Jacob would have presents just as Eliezer had brought (Gen. 24:10). However, I'm not ready to impugn his motives at this point. It is true that Laban is going to out-manipulate Jacob, the manipulator, but this seems to be the plan of God for maturing Jacob. 29:14 "a month" The term (BDB 294) is related to the term "moon" (BDB 294). The Hebrews used a lunar calendar marked by the phases of the moon (i.e., new moon, new month).
Gênesis 29:15-20
29:15 This is very subtle, but it seems that Laban had already caught on to the idea that Jacob had an eye for Rachel and he was in a round-about way asserting that since Jacob did not have the dowry he could work for him. Possibly he had also noted his shepherding skills. 29:16 "Leah" The etymology of her name (BDB 521, KB 513) is somewhat in dispute: Akkadian root, "cow" Arabic root, "wild cow" "wearied" (from VERB, KB 512). From Gen. 29:17 it seems that she was not as attractive physically as was Rachel. ▣ "Rachel" Her name meant "a ewe" (BDB 932, KB 1216). Apparently, nomadic people were often named after animals. 29:17 NASB, RSV, JPSOA, NIV, LXX "eyes were weak" "eyes were delicate" "eyes were lovely" TEV, NJB "lovely eyes" "dull eyes" "attractive eyes" The ADJECTIVE (BDB 940, KB 1230) means Hebrew root ‒ soft, tender, slender Arabic root ‒ weak, thin, poor Most English translations choose the Arabic connotation in this context because of the root meaning of her name. But, this verse may be an attempt to compliment both girls. In countries where women wear veils, the eyes are all that can be seen and, therefore, are very important. ▣ "beautiful of form and face" The ADJECTIVE (BDB 421) is used twice in two CONSTRUCTS. BDB 421 and BDB 1061 denote fair/beautiful in form BDB 421 and BDB 909 denote fair/beautiful in appearance All of the primary Patriarchs' wives were beautiful, attractive (but barren) women. 29:18 "Now Jacob loved Rachel. . .and I will serve you seven years for your younger daughter Rachel" This was a very generous offer, far more than Laban would ever have asked. But he was thrilled and took full advantage of it. Something of the true love between these two can be seen in Gen. 29:19-20,30. 29:19 "stay with me" This is a command (BDB 442, KB 444, Qal IMPERATIVE), but in context it is an idiomatic way of accepting Jacob's offer to work seven years for Laban as a price for a bride.
Gênesis 29:21-30
29:21 "Then Jacob said to Laban, 'Give me my wife, for my time is completed, that I may go in to her'" Obviously, Laban was in no hurry even at the end of seven years, to give Jacob his daughter. This shows something of the tendency that will be seen throughout these verses concerning the manipulative techniques of Laban. He was looking out for his immediate family's interests. 29:23 "Jacob went in to her" There has been much discussion about why Jacob, after all this time, did not know that this was Leah. Some of the theories are: it was dark (i.e., Gen. 29:23, "in the evening") she was veiled (cf. Gen. 24:65) he was drunk (the term "feast" [BDB 1059] in Gen. 29:22 is from the root "to drink" [BDB 1059], implying a wild party)! It seems to me that #3 fits the social context the best. There are several VERBS which denote sexual activity. lie with, BDB 1011, KB 1486, cf. Gen. 19:32; 26:10; 30:15; 39:7; Lev. 18:22 approach, BDB 897, KB 1132, cf. Gen. 20:4; Lev. 18:6,14,19; 20:16 go in to, BDB 97, KB 112, cf. Gen. 19:31; 29:21,23,30; 30:3,4,16; 38:8,9,16; 39:14 know, BDB 393, KB 390, cf. Gen. 4:1,17,25; 19:5,8; 24:16; 38:26; Num. 31:17,18,35; Jdgs. 19:22,25; 21:12 29:24 "Laban also gave his maid Zilpah to his daughter Leah as a maid" We learn from the Nuzi Tablets, which describe the Hurrian culture of the same period (2 nd millennium B.C.), that this was a common practice. In case the daughter was barren, the servant could bear a child in her behalf (cf. Gen. 29:28-29; 30:3). Verses 24 and 29 are a narrator's parenthesis preparing us for chapter 30. 29:25 "behold, it was Leah" Although it was obvious from Laban's character that this kind of behavior was to be expected, it is surprising that Leah did not say something or that Rachel did not say something. But, we must judge this day in light of its own culture and not in ours, and because of the lack of specific textual information modern interpreters must not speculate. 29:27 "complete the bridal week of this one, and we will give you the other also for the service which you shall serve with me for another seven years" This bridal week was common to this culture (cf. Jdg. 14:12,17). It is also reflected in the extra-canonical book of Tobit 11:18. The concept of the month being broken into weeks is uniquely biblical (cf. Gen. 2:1, 2). The fact that Laban could make the unbelievable request that Jacob serve him seven more years shows the exploitive attitude of this man. Jacob has met his match and now knows how it feels to be tricked (cf. Gen. 27:35).
Gênesis 29:31-35
29:31 "unloved" This is a Hebrew idiom which is, literally, "hated" (BDB 971, KB 1338, Qal PASSIVE PARTICIPLE, cf. Gen. 29:33), but because of its use in Deut. 21:15; Mal. 1:2-3; John 12:25 and Luke 14:26, we know that it is simply an idiom of comparison which should be translated "unloved," not "hated." It speaks of priority. Jacob loved Rachel more than Leah. 29:32 "Leah conceived and bore him a son and named him Reuben" Reuben (BDB 910, "behold a son" from the VERB "to see," BDB 909) is the popular etymology for the term "seen" (BDB 906, KB 1157, Qal PERFECT, "to see"). ▣ To bear a son was a great honor. Leah was certain Jacob would be pleased and acknowledge her with more attention. 29:33 "Then she conceived again and bore a son. . .Simeon" The word "Simeon" (BDB 1035) is the popular etymology from the Hebrew word "heard" or "the Lord heard" (BDB 1033, KB 1570, Qal PERFECT). 29:34 "She conceived again and bore a son. . .Levi" His name (BDB 532 I) is from the popular etymology for "joined" (BDB 530 I, KB 522, Niphal IMPERFECT). Leah longed for a deeper emotional relationship with Jacob. 29:35 "she conceived again and bore a son. . .Judah" This one is the son that God chose to fulfill His promise. His name means "praise" (BDB 397), which is a play on "I will praise YHWH" (BDB 392, KB 389, Hiphil IMPERFECT). His name becomes the name of a tribe, then a nation, and then all Jewish people. The three older sons will be rejected because of their improper acts. Again, it is interesting that God chose the woman who was less loved to bring forth the line of the Messiah. This reversal of expected events is common in Genesis and shows YHWH's control and sovereignty.