Genesis 29:31 · Bible study
Genesis 29:31 Commentary: What Does 'Hated' Mean in ? A Study
Hebrew · 10 what the commentators say
Meaning in one sentence
Exegetical study of Genesis 29:31: Leah is 'hated' but blessed with children. Commentators agree on a comparative meaning; God sees the overlooked.
Research Summary
- Meaning: 'Hated' means loved less; God sees the overlooked and blesses them.
- Key words: שְׂנוּאָה (hated/comparatively unloved), פּתח (opened), עֲקָרָה (barren).
- Main debate: None significant; all supplied commentators agree on comparative sense.
- Theological theme: God's sovereignty in granting children; divine care for the lowly.
- Best use: Preaching on God's attention to the marginalized; providence in family dynamics.
Translation Comparison
BSB Berean Standard Bible 2020
When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren.
WEB World English Bible 2000
Yahweh saw that Leah was hated, and he opened her womb, but Rachel was barren.
KJV King James Version 1769
And when the Lord saw that Leah was hated, he opened her womb: but Rachel was barren.
ASV American Standard Version 1901
And Jehovah saw that Leah was hated, and he opened her womb: but Rachel was barren.
YLT Young's Literal Translation 1898
And Jehovah seeth that Leah is the hated one, and He openeth her womb, and Rachel is barren;
Darby Darby Bible 1890
And when Jehovah saw that Leah was hated, he opened her womb; but Rachel was barren.
Douay-Rheims Douay-Rheims Bible 1899
And the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.
Translations in other languages (10 available)
Y vió Jehová que Lea era aborrecida, y abrió su matriz: pero Rachêl era estéril.
E viu o SENHOR que Lia era mal-amada, e abriu sua madre; mas Raquel era estéril.
L’ Éternel vit que Léa n’ était pas aimée; et il la rendit féconde, tandis que Rachel était stérile.
Da aber der HERR sah, daß Lea unwert war, machte er sie fruchtbar; Rahel aber war unfruchtbar.
Toen nu de HEERE zag, dat Lea gehaat was, opende Hij haar baarmoeder; maar Rachel was onvruchtbaar.
L’Eterno, vedendo che Lea era odiata, la rese feconda; ma Rachele era sterile.
A widząc Pan, że nienawidził Liję, otworzył żywot jej; a Rachel niepłodna była.
Господь [Бог] узрел, что Лия была нелюбима, и отверз утробу ее, а Рахиль была неплодна.
耶和華 見 利亞失寵（原文是被恨；下同），就使 她生育，拉結 卻不生育。
Now the Lord, seeing that Leah was not loved, gave her a child; while Rachel had no children.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 29:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the word 'hated' (שְׂנוּאָה) in this verse does not mean active hostility but a lesser degree of love, a comparative usage common in Hebrew. Adam Clarke explains that the word simply signifies 'a less degree of love,' drawing on Genesis 29:30 where Jacob loved Rachel more than Leah. John Calvin says Leah 'was not loved so much as she ought to have been,' and that the Holy Spirit counts those as hated who are not sufficiently loved. Matthew Henry observes that Providence keeps a balance: Leah, who lacked her husband’s affection, was blessed with children; Rachel, who was loved, was for a time barren. John Gill calls it 'comparatively hated, less loved.' The King James Version, American Standard Version, and others all render the same sense. The unanimity across Methodist, Reformed, Anglican, and Baptist interpreters is striking: God sees those who are overlooked and acts on their behalf. This is not a rebuke of Rachel but a vindication of Leah’s place in God’s covenant plan.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Leah was loved less than Rachel, not absolutely hated; God saw her condition and gave her children as a sign of His care and to advance His covenant plan.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'hated' (שְׂנוּאָה) | All supplied commentators agree it denotes a lesser degree of love, not absolute hatred, a comparative usage (e.g., Jacob loved Rachel more than Leah). | Some traditions (e.g., Reformed via Calvin) emphasize that any lack of due love counts as hatred before God; others (Wesleyan via Clarke) focus on the semantic range of the Hebrew word and its use in context. But the core interpretation is unanimous. |
| Why God opened Leah's womb | All agree it was a divine response to Leah's lowly state, God saw her affliction and acted. | Calvin sees it as a corrective rebuke to Jacob's inordinate love; Matthew Henry sees it as a balancing of comforts and crosses; Keil & Delitzsch view it as a demonstration that Israel's origin is by grace, not nature. |
| Rachel's barrenness | All agree it was a divine withholding, part of God's sovereign plan. | Some interpret it as a temporary discipline or trial (Calvin, Gill); others simply note it as a contrast to highlight God's choice of the less loved. No commentator sees it as punishment for sin. |
| Children as a sign of God's favor | All agree that offspring are a gift from God, not a human achievement. | No significant debate; the point is consistently affirmed. |
Historical & Cultural Context
This verse sits within the tangled family story of Jacob, Leah, and Rachel. Laban had deceived Jacob into marrying Leah first, then gave him Rachel after a week and another seven years of service (Genesis 29:21-30). Polygamy was practiced in the ancient Near East, but it often bred rivalry. Jacob’s love for Rachel was greater, the text says he loved her 'more than Leah' (Genesis 29:30). In that cultural setting, a wife’s status and security depended partly on her husband’s favor and partly on her ability to bear children, especially sons.
Barrenness was a heavy burden, often seen as divine disfavor (Genesis 20:18; 30:2). Rachel’s barrenness, set beside Leah’s fertility, would have heightened the tension. The phrase 'Yahweh saw that Leah was hated' uses the verb ra’ah ('saw'), indicating more than mere observation, it implies attentive concern. God’s opening Leah’s womb is a direct divine intervention, reminiscent of other barren women in Genesis: Sarai (16:1), Rebekah (25:21), and later Rachel herself (30:22).
John Calvin sees this as a correction of Jacob’s inordinate love: 'The Lord interposed as her vindicator, and by a suitable remedy turned the mind of Jacob.' Keil and Delitzsch add that 'the origin of Israel was to be a work, not of nature, but of grace.' God’s choice to bless the less-loved wife with sons, including Levi (the priestly tribe) and Judah (the Messianic line), underscores a recurring biblical theme: God honors the lowly and works through human weakness to accomplish His purposes.
Textual Notes
The consulted sources note no significant textual variants for Genesis 29:31. The Hebrew text is stable across manuscripts, with the only minor differences being in English translation preferences (e.g., 'hated' in KJV/ASV vs. 'unloved' in BSB). The verse presents no textual difficulties that affect interpretation.
Reception History
Interpreters across the Protestant tradition, from Calvin in the 16th century to Wesley and Clarke in the 18th, and the Cambridge Bible in the 19th, have read this verse as a demonstration of God’s care for the undervalued. The comparative understanding of 'hated' (senu’ah) has been consistently maintained, with commentators often referencing Deuteronomy 21:15 (the law of the firstborn when one wife is loved and another 'hated') to support the reading. Matthew Henry’s observation that 'Providence observes a proportion' became a staple in devotional literature. The verse has been used in sermons and Bible studies to encourage those who feel unseen, and to affirm that children are a divine gift rather than a human right. Catholic and Orthodox traditions, while less represented in the supplied sources, also read the passage within the broader narrative of God’s faithful guidance of the patriarchs and the matriarchs.
Preaching This Verse
Three-point outline
- God sees what others overlook. Yahweh 'saw' Leah’s condition. Human favoritism blinded Jacob, but God noticed the neglected wife. This is a comfort to anyone who feels invisible or undervalued.
- God balances the scales in His own way. Matthew Henry notes the 'proportion' of divine gifts: Leah lacked love but received children; Rachel had love but was barren. God’s ways are not our ways, but He is just and compassionate.
- Children are a gift from God, not a reward for human favor. Both Leah’s fruitfulness and Rachel’s barrenness show that birth is ultimately in God’s hands. This humbles human pride and invites trust in God’s timing.
Five-point outline
- The problem: Favoritism in Jacob’s household (Genesis 29:30).
- The pain: Leah was 'hated', loved less than she deserved.
- The perspective: God saw her affliction and acted (verse 31).
- The promise: Leah conceived sons, and through them God built the nation of Israel.
- The purpose: God’s sovereignty works through human failure to fulfill His covenant.
Illustration hooks
- A classroom where a teacher favors one student; the overlooked child later excels unexpectedly.
- A workplace where a less-promoted employee is given a major project and succeeds.
- A family gathering where one sibling feels overshadowed; later that sibling’s quiet contributions are recognized.
Questions your congregation is asking
- Did God make Rachel barren to punish Jacob’s favoritism?
- If Leah was 'hated,' why did Jacob keep having children with her?
- Does God still bless people who are overlooked today?
Leading a Discussion
The story of Leah and Rachel is messy, full of deception, rivalry, and pain. Yet God steps into that mess. In Genesis 29:31, we see God’s attention fixed on Leah, the unloved wife. This passage invites us to consider how God sees those who feel invisible, and how He works through difficult family situations to bring about His purposes. As you discuss, keep the focus on what this reveals about God’s character and our response.
Discussion questions
- Observation: What does the text say about God’s action in verse 31? What does 'Yahweh saw' imply about His character?
- Interpretation: The Hebrew word translated 'hated' (שְׂנוּאָה) appears in several OT passages (e.g., Malachi 1:2-3). Based on the commentaries, what range of meaning does it have? How does context determine its force here?
- Interpretation: Compare this verse with Genesis 16:1 (Sarai barren) and 25:21 (Rebekah barren). What patterns do you notice about barren women and God’s intervention in Genesis?
- Application: Jacob loved Rachel more. In what ways do we show favoritism in our own relationships? How does this passage challenge that?
- Application: Leah felt unloved but received children. For someone today who feels overlooked by family or church, what hope does this passage offer?
- Integration: Matthew Henry says God 'sets crosses and comforts one over-against another' to keep balance. Does this idea resonate with your experience? Why or why not?
- Integration: How does this story prepare us for the coming of the Messiah through the tribe of Judah (Leah’s son)?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 16:1 | Now Sarai, Abram’s wife, bore him no children. She had a servant, an Egyptian, whose name was Hagar. |
| Genesis 20:18 | For Yahweh had closed up tight all the wombs of the house of Abimelech, because of Sarah, Abraham’s wife. |
| Genesis 21:2 | Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him. |
| Genesis 25:21 | Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived. |
| Genesis 27:41 | Esau hated Jacob because of the blessing with which his father blessed him. Esau said in his heart, “The days of mourning for my father are at hand. Then I will kill my brother Jacob.” |
| Genesis 29:30 | He went in also to Rachel, and he loved also Rachel more than Leah, and served with him seven more years. |
| Genesis 30:1 | When Rachel saw that she bore Jacob no children, Rachel envied her sister. She said to Jacob, “Give me children, or else I will die.” |
| Genesis 30:2 | Jacob’s anger burned against Rachel, and he said, “Am I in God’s place, who has withheld from you the fruit of the womb?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that "hated" in this verse simply means loved less, not the harsh emotion we think of today. He uses this to show that passages like "Jacob I loved, Esau I hated" refer to God's temporal blessings, not eternal judgment.
Calvin's Commentaries Reformed 1564
Calvin sees God stepping in to correct Jacob's inordinate love for Rachel, which led him to neglect Leah. He clarifies that "hated" means failing to give a wife the honor and affection she deserves, not active hostility. The passage also highlights that children are a special gift from God, often serving to strengthen marital love.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary treats the birth narratives and name explanations as more than family history. The names may symbolize how Israelite clans gradually grew into a single people while still in Mesopotamia, before the move to Canaan. Multiple etymologies for the same name reflect the composite sources behind the account.
Geneva Bible Notes Reformed 1599
The Geneva note observes that God directly intervened to vindicate Leah, who was despised and unloved, by granting her the blessing of children. Meanwhile, Rachel, though favored by Jacob, was left barren as a sign of divine sovereignty over the womb.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that "hated" here means Leah was loved less than Rachel, not truly despised. He points to her lack of beauty, Jacob's disappointment, and the deceit that forced the marriage as reasons. God showed pity by giving her children, hoping to win her husband's affection.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB clarifies that "hated" here means Leah was not loved as much as she should have been, not that she was actively despised. Her ability to bear children raised her standing in Jacob's eyes and in society's regard.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch highlight that God blessed Leah, the unloved wife, to demonstrate that Israel
Lange's Commentary Reformed 1857
Lange traces Leah’s evolving heart through her sons’ names, showing a shift from seeking Jacob’s affection to praising God alone. He contrasts this with Rachel’s despair, interpreting her demand for children as impious pride rather than simple longing. This view highlights how divine providence humbles human jealousy and redirects desire toward spiritual gratitude.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that God balances life's joys and sorrows by a careful proportion, giving children to the less-loved Leah while withholding them from the favored Rachel. This divine economy keeps no one too elevated or too depressed, honoring the one who lacks what another possesses.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that "hated" here means loved less, as when the Gospel requires preferring Christ even over family. He sees the birth of Leah's child as a threefold divine action: a rebuke to Jacob for favoring Rachel, a check to Rachel's pride, and a comfort to Leah in her humiliation.