[And He Walks With Me] Genesis 29
1-12 Just as he had when Abraham’s servant went to find a wife for Isaac (see 24:1-67), God was with Jacob. He may not be mentioned explicitly, but what are the chances Jacob would arrive at exactly the same well, at exactly the same time as Laban’s daughter Rachel?
It is interesting to note that Laban was apparently not a nomadic herdsman. He was still settled near Haran (4), and in verse 13, he took [Jacob] to his house in contrast to the tents in which Isaac’s family still lived in (e.g., 26:25). In such situations, flocks and herds would be kept near the settlement, orbiting systematically around the community. For instance, the community flocks and herds may graze this week in the northeast quadrant, next week in the southeast, then in the southwest, etc.
8 The equitable distribution of water and grazing land was paramount in the Ancient Near East (ANE). Archaeologists have uncovered legal agreements between herdsmen and livestock owners, and there is evidence that similar agreements existed between the various owners who shared resources. These agreements were designed to ensure the equitable distribution of these very limited shared resources.[60]
16 The name Leah means “cow,” and Rachel means “ewe.” To modern sensibilities, this does not seem flattering, but in an ancient herdsman’s family, such creatures were understandably equated with wealth and beauty.[61]
17 The term translated by the CSB and KJV as tender is rendered by other translations as weak (RSV, KJV, NIV) or delicate (NKJV). The word was typically used of small children, who were considered small and weak, underdeveloped and in need of special protection and care.[62] The implication is that her eyes were weak and/or unattractive.
18 It may seem strange for Jacob to work for… seven years to obtain a wife, but given the customs of the day, this was not unusual. Grooms had to demonstrate they could provide for their wives and children. It was therefore not unusual for families to enter into a wedding agreement several years before the wedding actually took place. Furthermore, Jacob brought nothing with him from Canaan. Jacob therefore needed to prove himself. Even after the official wedding ceremony, the wife often remained in her father’s household, with the husband making conjugal visits, until she conceived. The pregnancy was then interpreted as a sign that she should move to her husband’s household.[63]
22-23 Laban’s deception at first glance seems improbable, and the notion that Jacob would fall for it and sleep with Leah instead of Rachel is shocking. Yet, there are three things that may have contributed to this situation. First, Laban sponsored a feast. This was typical of ANE wedding rituals, but could it be that Laban made certain that Jacob was drunk? Second, it should be remembered that wedding ceremonies were not like ours. Namely, the bride and groom did not stand at the front of a well-lit room gazing into each other’s eyes while an officiant led them through vows and such. Rather, it was evening when Laban gave [Leah] to Jacob. In an era when there were no electric lights of any kind, it is conceivable that it was too dark for Jacob to see which daughter Laban was giving him. Finally, brides typically wore veils. Could Leah’s face have been covered? Between Jacob’s drunkenness, dark, and a veil, Jacob’s gullibility is understandable.[64]
25 It is ironic that Jacob, the conniving trickster, is here deceived by Laban. Even more ironic is Jacob’s outrage at being tricked.
26-27 The Code of Hammurapi prescribes a penalty for families who fail to deliver a bride after the bride-price was received. The code specifically addresses instances where the woman was given to a different man, but it does suggest that such things happened from time to time.[65]
Laban uses local custom as his defense, but there is little historical evidence of any such custom in the ANE.