Genesis 29:25 kjv

And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

Genesis 29:25 nkjv

So it came to pass in the morning, that behold, it was Leah. And he said to Laban, "What is this you have done to me? Was it not for Rachel that I served you? Why then have you deceived me?"

Genesis 29:25 niv

When morning came, there was Leah! So Jacob said to Laban, "What is this you have done to me? I served you for Rachel, didn't I? Why have you deceived me?"

Genesis 29:25 esv

And in the morning, behold, it was Leah! And Jacob said to Laban, "What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?"

Genesis 29:25 nlt

But when Jacob woke up in the morning ? it was Leah! "What have you done to me?" Jacob raged at Laban. "I worked seven years for Rachel! Why have you tricked me?"

Genesis 29 verses

Genesis 29 25 Meaning

Genesis 29:25 vividly captures Jacob's moment of realization and indignant confrontation after being tricked by Laban. In the morning light, Jacob discovers that the veiled bride given to him the previous night was not Rachel, the woman he had served seven years for, but her older sister, Leah. His words to Laban express shock, betrayal, and a direct accusation of deep deception, highlighting the complete breach of their agreement. It signifies the revealing of a hidden truth and the immediate fallout of a broken promise based on a cunning trick.

Genesis 29 25 Context

Genesis 29:25 occurs immediately following Jacob's wedding night, seven years after he arrived in Paddan-Aram and began serving Laban for Rachel. The preceding verses (Gen 29:18-20) detail Jacob's eager willingness to serve for seven years for Rachel, "and they seemed to him but a few days because of the love he had for her." Verses 21-23 describe Jacob demanding his wife after the service was complete, and Laban's subsequent feast, followed by Laban giving Leah to Jacob in the evening, rather than Rachel. The cultural context of veiled brides and marriages arranged in darkness allowed for such a deception. Jacob, a man whose own life began with cunning and deception (Gen 27), now finds himself the victim of similar tactics, highlighting a poetic justice or divine irony. This moment is a critical turning point, leading to Jacob's multi-generational family complexities and further instances of Laban's trickery and Jacob's struggles.

Genesis 29 25 Word analysis

• So it came to pass: (וַיְהִי, vayhi) A common biblical transition, often signaling a new development or consequence. It emphasizes the inevitability or progression of events.
• in the morning: (בַבֹּקֶר, babboqer) Significant as it represents the breaking of day, symbolizing clarity and the revelation of what was hidden or obscured by the darkness of night. Deception thrives in darkness; truth comes with light. It’s the moment of full realization for Jacob.
• that behold: (וְהִנֵּה, vehinneh) An interjection drawing attention to a sudden, surprising, or striking discovery. It conveys Jacob's astonishment and shock at what he saw.
• it was Leah: (לֵאָה הִוא, Le'ah hiw) A direct and stark statement of identification. The reality dawns on Jacob – it wasn't Rachel. This highlights the unexpected and complete reversal of his expectation.
• And he said to Laban: (וַיֹּאמֶר אֶל־לָבָן, vayyomer 'el-Lavan) Signifies immediate confrontation. Jacob does not internalize the shock but directly challenges Laban.
• What is this you have done to me?: (מַה־זֹּאת עָשִׂיתָ לִּי, mah-zzot 'asita lli) A rhetorical question expressing extreme dismay, betrayal, and indignation. It underscores the severity of the offense.
• Did I not serve with you for Rachel?: (הֲלֹא בְרָחֵל עָבַדְתִּי עִמָּךְ, halo be-Rachel 'avadeti 'immach) A pointed appeal to the specific terms of their agreement and covenant, reminding Laban of his broken promise and the immense personal investment Jacob made.
• Why then have you deceived me?: (וְלָמָּה רִמִּיתָנִי, ve-lamma rimmitani) A direct accusation of deception. The Hebrew root (רמ”ה, ramah) means "to deal treacherously," "to deceive," "to mislead." It conveys a strong sense of having been tricked, beguiled, or imposed upon.

Words-group analysis:

• "in the morning, that behold, it was Leah": This phrase dramatically sets the scene of discovery. It underscores the contrast between the intended marriage partner and the actual one, revealed starkly in the light. The abruptness of "behold" conveys the crushing surprise and emotional impact on Jacob. It signifies the truth being exposed after a period of concealment, mirroring the principle of hidden things coming to light.
• "What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?": This tripartite question sequence powerfully conveys Jacob's raw emotions and accusation.
  • The first question, "What is this you have done to me?", is a visceral cry of astonishment and hurt over the injustice.
  • The second, "Did I not serve with you for Rachel?", appeals to the clear contractual terms and shared understanding, emphasizing the blatant disregard for their agreement. It highlights Jacob's commitment versus Laban's treachery.
  • The third, "Why then have you deceived me?", is a direct, cutting accusation, pinpointing the malicious intent and the specific nature of the wrong committed. Together, they articulate a deep sense of betrayal of trust and broken promises. This moment reflects a karmic mirroring, as Jacob, the previous deceiver, becomes the deceived.

Genesis 29 25 Bonus section

The deception surrounding Leah's identity reveals ancient Near Eastern wedding customs, where the bride was veiled (or "given" in the darkness) preventing clear identification until after the consummation. This provided a cultural loophole for Laban's trickery. Rabbinic tradition suggests that Jacob's experience in being deceived by a veil in the dark foreshadows later instances in his life where truth is obscured, or he struggles to perceive spiritual realities clearly. This episode also highlights the concept of divine measure-for-measure justice (Middah kneged middah), where Jacob's earlier deceit concerning the birthright and blessing is now reflected in his being deceived in his marriage. Though Jacob deceived to obtain a blessing, Laban deceived for personal gain, revealing different motivations for their actions.

Genesis 29 25 Commentary

Genesis 29:25 is the climax of Laban's deception, marking a pivotal moment in the Jacob narrative. The phrase "in the morning, that behold, it was Leah" underscores the stark and undeniable truth unveiled by the daylight, exposing Laban's manipulative scheme which was carried out under the cover of darkness. Jacob's shock is palpable as he confronts Laban with accusations of deceit and breach of contract. This encounter highlights Laban's cunning and self-serving nature, prioritizing his family customs and immediate gain over honesty and covenant faithfulness.

More profoundly, this event is often interpreted through the lens of divine irony. Jacob, who earlier deceived his brother Esau and father Isaac for a blessing, now experiences the bitter taste of deception himself. This narrative demonstrates that deceit, regardless of its immediate success, often leads to future complications and suffering, creating a cycle of mistrust within the family. It serves as a reminder of the biblical principle that "whatever one sows, that will he also reap" (Gal 6:7). Yet, even in this complex web of human deceit, God's overarching purpose for Jacob and the lineage of promise continues to unfold, showing His ability to work through imperfect and flawed individuals and circumstances to fulfill His sovereign plan. The consequences of Laban's actions here shape Jacob's family life, introducing sibling rivalry between Leah and Rachel that would have lasting effects on the nascent tribes of Israel.