Genesis 29:16 kjv

And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

Genesis 29:16 nkjv

Now Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

Genesis 29:16 niv

Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel.

Genesis 29:16 esv

Now Laban had two daughters. The name of the older was Leah, and the name of the younger was Rachel.

Genesis 29:16 nlt

Now Laban had two daughters. The older daughter was named Leah, and the younger one was Rachel.

Genesis 29 verses

Genesis 29 16 Meaning

Genesis chapter 29, verse 16 states: "And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel." This verse serves to introduce the two key female figures who will become pivotal to Jacob's life and, consequently, to the formation of the twelve tribes of Israel. It sets the stage for the complex family dynamics, romantic interests, and divine plans that unfold in the subsequent narrative, highlighting Laban's direct familial relationship with Jacob as his maternal uncle and the existence of two marriageable cousins.

Genesis 29 16 Context

Genesis 29:16 falls within the narrative of Jacob's flight from his brother Esau after deceiving their father Isaac to receive the patriarchal blessing (Gen 27). Directed by his mother Rebekah (Gen 27:43; 28:2), and by God in a dream at Bethel (Gen 28:10-19), Jacob travels to Paddan-aram (Mesopotamia) to the household of Laban, his maternal uncle, seeking refuge and a wife from among his relatives. Upon arrival at a well, he encounters shepherds and soon after, Rachel, Laban's younger daughter, bringing sheep (Gen 29:1-9). This verse directly follows Jacob's emotional first meeting with Rachel (Gen 29:10-12) and Laban's warm, though strategically motivated, invitation for Jacob to stay with him (Gen 29:13-15). The introduction of both daughters is essential, as their respective personalities and the circumstances of their marriages to Jacob will dramatically shape his family, lineage, and the future nation of Israel. Culturally, the arranged marriage within the kin group was common, and Laban, as the head of the household, held authority over his daughters' unions.

Genesis 29 16 Word analysis

• And Laban (וְלָבָ֣ן – wě·lā·ḇān):

  • "And" (וְ – wě): A simple conjunction connecting this statement to the previous narrative, indicating continuation.
  • "Laban": The name of Jacob's maternal uncle and the brother of Rebekah. Laban's name (לָבָן) means "white." He is presented as a patriarch in his own right, controlling his household and its resources. The narrative will soon reveal him to be shrewd, self-serving, and deceptive, a reflection or counterpoint to Jacob's own earlier character traits (Gen 27). This character development suggests a divine principle of "sowing and reaping," as Jacob experiences deception himself (Gen 29:25).

• had (ל֛וֹ – lō) two (שְׁתֵּ֣י – šəṯ·ṯê) daughters (בָנ֑וֹת – ḇā·nōṯ):

  • "had": Implies possession or ownership within the patriarchal family structure of the time, where daughters were under their father's authority until marriage.
  • "two" (שְׁתֵּי – šəṯ·ṯê): The precise number is crucial. Not one, nor many, but two specific daughters who will play defining roles in Jacob's life. This dual introduction sets up the immediate conflict and drama around Jacob's affections.
  • "daughters" (בָנ֑וֹת – bānôt): This plural form signifies female offspring, a direct product of Laban's lineage, providing eligible brides for Jacob.

• the name (שֵׁ֣ם – šēm) of the elder (הַגְּדֹלָ֗ה – hag·gə·ḏō·lāh) was Leah (לֵאָ֔ה – lê·’āh):

  • "name" (שֵׁם – šem): Significance of names in the ancient world, often reflecting character, destiny, or circumstances.
  • "of the elder" (הַגְּדֹלָה – haggĕdōlāh): Refers to her age; gedolah (גְּדֹלָה) means "great" or "older/elder." This emphasis on her status as the firstborn is significant within a culture that prioritized primogeniture. The story of Jacob frequently challenges or reverses this cultural norm (e.g., Jacob over Esau, Ephraim over Manasseh, David over his elder brothers).
  • "Leah" (לֵאָה – le'ah): Her name's etymology is debated, possibly meaning "weary," "tired," or "wild cow" (less likely). This subtle description may foreshadow her experiences of being "unloved" by Jacob and her emotional journey, often seeking favor and children from God (Gen 29:31-35).

• and the name (וְשֵׁ֥ם – wə·šêm) of the younger (הַקְּטַנָּהּ֙ – haq·qə·ṭan·nāh) was Rachel (רָחֵֽל – rā·ḥēl):

  • "and the name": Parallel structure, mirroring the introduction of Leah.
  • "of the younger" (הַקְּטַנָּהּ֙ – haqqəṭannāh): Qetanah (קְטַנָּהּ) means "small" or "younger." This explicitly states her junior status to Leah, setting up the contrast with Leah and intensifying Jacob's immediate desire for Rachel, despite the customary emphasis on the elder. This contrast in birth order between Leah and Rachel parallels that of Jacob and Esau, hinting at the recurring theme of divine preference often overturning human custom or natural order.
  • "Rachel" (רָחֵל – rāḥēl): Her name means "ewe," a female sheep. This connects her directly to her role as a shepherdess (Gen 29:6, 9) and her association with flock imagery often used for God's people. Rachel is presented as physically beautiful (Gen 29:17) and becomes Jacob's deeply beloved wife, despite her initial barrenness (Gen 29:31, 30:1).

Genesis 29 16 Bonus section

• The immediate introduction of both daughters highlights Laban's economic calculation regarding Jacob. He sees an able-bodied kinsman who can tend his flocks, and more importantly, a suitable husband for one, or even both, of his daughters, which would secure labor and future lineage. This aligns with ancient Near Eastern patriarchal practices concerning household succession and labor.
• The contrast between Leah's unmentioned physical attributes (until v.17 where she is noted for weak eyes) and Rachel's beauty immediately draws attention, setting up the foundation for Jacob's favoritism and the ensuing family strife, which is a significant theme throughout Genesis. This favoritism has a profound impact on the psychology and identity of Jacob's children.
• The names "Leah" and "Rachel" (potentially "cow" and "ewe") may subtly link them to their roles as matriarchs, metaphorically as sources of "milk" or progeny, vital for the nascent nation. Rachel being the "ewe" ties her to Jacob, the "shepherd."
• This verse subtly implies that Jacob’s stay in Haran would not just be for a short visit but rather would extend to the establishment of his family, given the existence of these eligible marriage partners.

Genesis 29 16 Commentary

Genesis 29:16 is deceptively simple yet foundational, laying the groundwork for much of Jacob's story and the history of Israel. By introducing Leah and Rachel, the narrative sets up a poignant domestic drama fueled by love, rivalry, and divine intervention. Laban, already subtly manipulative (Gen 29:15), will use his two daughters in his self-interest, particularly in deceiving Jacob about Leah's marriage. This moment directly echoes Jacob's own earlier deception against his brother Esau regarding the birthright and blessing. The naming of the "elder" and the "younger" immediately introduces a significant biblical theme where God's choice or preference often subverts the expected human custom of primogeniture, as seen with Cain and Abel, Isaac and Ishmael, Jacob and Esau, Ephraim and Manasseh. In this case, Jacob's personal preference mirrors God's past actions – he prefers the younger, Rachel, setting up a situation where the family built upon Leah (the less desired but fertile) becomes the numerically dominant and divinely blessed branch for Israel's tribes, while Rachel remains barren for a time, then bearing fewer children. This dynamic of the loved versus unloved wife, and the implications for divine blessing and lineage, begins with the simple declaration of Laban having two daughters, Leah and Rachel. It signifies the commencement of a complex but ultimately providential process through which God forms His chosen people, often working through flawed individuals and challenging circumstances.