Genesis 29:5 kjv

And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.

Genesis 29:5 nkjv

Then he said to them, "Do you know Laban the son of Nahor?" And they said, "We know him."

Genesis 29:5 niv

He said to them, "Do you know Laban, Nahor's grandson?" "Yes, we know him," they answered.

Genesis 29:5 esv

He said to them, "Do you know Laban the son of Nahor?" They said, "We know him."

Genesis 29:5 nlt

"Do you know a man there named Laban, the grandson of Nahor?" he asked. "Yes, we do," they replied.

Genesis 29 verses

Genesis 29 5 Meaning

This verse narrates the beginning of Jacob's interaction with the shepherds he encounters at a well, pivotal for finding his maternal family. He inquires about Laban, his uncle, asking about his well-being using the comprehensive Hebrew term "shalom." The shepherds confirm Laban's health and, importantly, immediately introduce Rachel, Laban's daughter, as she approaches with her flock. This seemingly simple exchange orchestrates Jacob's crucial meeting with his future wife and marks his entrance into Laban's household.

Genesis 29 5 Context

Genesis chapter 29 begins with Jacob arriving in Paddan-aram, the land of his mother's people, after fleeing from Esau and receiving the Bethel vision. His quest is to find a wife from among his kinsfolk, as instructed by his father Isaac. Upon reaching a well, he finds three flocks of sheep and talks to the shepherds there. This specific verse (29:5) represents Jacob's direct inquiry about his uncle Laban, who is Rebekah's brother, signaling Jacob's direct pursuit of his family connection and purpose. It is the moment before he identifies himself, gathering crucial information. This sets the stage for his eventual meeting with Rachel and integration into Laban's household, which will profoundly shape the narrative for the next two decades of his life and the formation of the twelve tribes of Israel.

Genesis 29 5 Word analysis

• And he said (וַיֹּאמֶר - wayyōmer): This Hebrew construct uses the waw-consecutive, characteristic of narrative prose. It connects Jacob's previous conversation with the shepherds (Gen 29:4) directly to his immediate inquiry, indicating a progression of events. It marks Jacob taking the initiative.
• to them (לָהֶם - lāhem): Refers to the shepherds from different localities gathered around the well, with whom Jacob was already speaking. This interaction showcases nomadic social protocols at a shared water source.
• 'Is Laban the son of Nahor well?' (הַשָּׁלוֹם לוֹ לָבָן בֶּן נָחוֹר - haššālôm lô Lābān ben Nāḥôr):
  • Is well? (הַשָּׁלוֹם - haššālôm): The interrogative "ha-" combined with "shalom." "Shalom" (שָׁלוֹם) is a rich Hebrew concept meaning not just absence of conflict, but completeness, soundness, welfare, prosperity, peace, and health in every aspect of life. It implies a holistic well-being. Jacob is not just asking about physical health, but the overall state and prosperity of his family member. This term frequently appears in greetings, as seen later in Gen 43:27.
  • to him (לוֹ - lô): The pronominal suffix further specifies the "shalom" being directed towards Laban.
  • Laban the son of Nahor: Laban is introduced by his full patrilineal lineage. "Son of Nahor" specifies his connection to Abraham's brother Nahor, indicating Jacob's clear understanding of his family tree and reinforcing his intended purpose of finding his mother's kinsfolk, establishing immediate common ground and identity. This custom of identifying oneself by ancestry was vital in ancient Near Eastern society for establishing identity, reputation, and relational ties.
• And they said (וַיֹּאמְרוּ - wayyōmrû): The waw-consecutive connecting their response immediately to Jacob's inquiry, demonstrating a fluent conversation.
• 'He is well,' (שָׁלוֹם - šālôm): A direct affirmation, confirming Laban's good health and overall well-being. It is a succinct and positive response.
• 'and behold, Rachel his daughter is coming with the sheep.' (וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן - wəhinnēh Rāḥēl bittô bā’â ‘im haṣṣō’n):
  • and behold (וְהִנֵּה - wəhinnēh): This interjection often signals an imminent and important appearance or revelation. It creates a dramatic emphasis, drawing Jacob's (and the reader's) immediate attention to Rachel's arrival. This moment is presented as divinely opportune.
  • Rachel his daughter: This immediate identification introduces the central figure of the subsequent narrative. Her familial link to Laban directly fulfills Jacob's objective. This introduction before Jacob even asks about her or she introduces herself highlights God's providentially orchestrated meeting.
  • is coming with the sheep (בָּאָה עִם הַצֹּאן - bā’â ‘im haṣṣō’n): This phrase depicts Rachel in a typical pastoral role. Women herding flocks was not uncommon in this cultural context, indicating resourcefulness and responsibility. Her activity defines her contextually and her mode of appearance to Jacob. It connects her directly to the sheep belonging to Laban, the subject of their conversation.

Genesis 29 5 Bonus section

• The prominence of "shalom" (peace/well-being) in this greeting highlights its significance in ancient Hebrew culture. It was not a superficial salutation but a profound wish or statement concerning the total state of a person, extending to their family, possessions, and prosperity.
• The scene at the well (Jacob meeting Rachel) parallels Isaac's servant meeting Rebekah at a well in Genesis 24, underscoring the narrative motif of significant encounters and divine guidance associated with water sources in the patriarch narratives. These "well stories" often lead to betrothals and pivotal life events, symbolizing refreshment and the beginning of a new phase.
• Rachel's immediate appearance and identification confirm Jacob's successful navigation of his divine and parental mission to Paddan-aram. The shepherd's declaration, "behold, Rachel his daughter is coming," serves almost as a direct response from God to Jacob's diligent seeking and God's own previous promise of guidance (Gen 28:15).
• The detail of Rachel "coming with the sheep" humanizes her character from the outset, portraying her as an active, industrious participant in her family's livelihood, rather than someone secluded or passive. This foreshadows her strong character in later events.

Genesis 29 5 Commentary

Genesis 29:5 marks a significant turning point in Jacob’s life journey, a fulfillment of God's leading even as Jacob seemingly stumbled upon the right place. Jacob's specific inquiry about Laban by lineage demonstrates his focused purpose and cultural understanding, while the shepherd's response, using "shalom," confirms the prosperity of his destination. The immediate, unprompted mention of Rachel, specifically identified as Laban's daughter and appearing in the customary role of a shepherdess, is laden with divine synchronicity. This brief exchange encapsulates God's precise timing and providential hand, orchestrating the very encounter Jacob sought, albeit perhaps not expecting it so instantaneously or through a maiden at a well. It echoes Abraham's servant finding Rebekah, showcasing a consistent pattern of God directing the lineage of promise through divinely arranged meetings at water sources, which were communal and crucial gathering places in ancient pastoral societies. This verse sets the stage for Jacob's marital history and the eventual foundation of the tribes of Israel, all initiated by a simple inquiry and a fortuitous reveal at a well.