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Exodus 3:7
And the LORD said, I have surely seen the affliction of my people whichare in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

was hated.

Genesis 29:30
And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

Genesis 27:41
And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

Deuteronomy 21:15
If a man have two wives, one beloved, and another hated, and they have born him children,both the beloved and the hated; andif the firstborn son be hers that was hated:

he opened.

Genesis 16:1
Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose namewas Hagar.

Genesis 20:18
For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.

Genesis 21:1,2
And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken…

He opened her womb
In the ancient Near Eastern context, fertility was often seen as a sign of divine favor, and barrenness as a curse or misfortune. By opening Leah's womb, God is actively intervening in her life, granting her the ability to bear children, which was a significant source of a woman's value and security in her society. This divine intervention is a recurring theme in the Bible, as seen with Sarah (Genesis 21:1-2) and Hannah (1 Samuel 1:19-20), where God grants children to women who were previously barren, demonstrating His power and grace.

but Rachel was barren
Rachel's barrenness sets the stage for future conflict and narrative development. It highlights the reversal of expectations, as the beloved wife is unable to conceive, while the unloved wife bears children. This situation creates tension and rivalry between Leah and Rachel, which is a recurring motif in the patriarchal narratives. Rachel's barrenness also serves as a backdrop for God's eventual intervention, as seen later inGenesis 30:22-24, where God remembers Rachel and grants her a son, Joseph. This theme of barrenness followed by divine intervention is a type that points to the miraculous births in the Bible, including the birth of Jesus Christ, emphasizing God's sovereignty and the fulfillment of His promises.

“When the LORD saw” (Genesis 29:31) reminds us that God is an active observer of human need.

• He is never distant; just as He “saw the affliction” of Israel in Egypt (Exodus 3:7), He sees every circumstance in our homes and hearts.

• His seeing carries purpose. Throughout Scripture His sight is tied to intervention—Hagar’s rescue (Genesis 16:13) and Israel’s deliverance (Exodus 2:25).

• Because He is the covenant-keeping LORD (YHWH), His watchfulness is rooted in faithful love, not mere observation.

Leah’s pain was real: she lived in a marriage where affection was lopsided.

• “Unloved” echoes the language ofDeuteronomy 21:15-17, where the “unloved wife” is protected by God’s law—showing His heart for the marginalized.

• Scripture does not gloss over family dysfunction; it reveals it so we can see God’s grace at work.

• Leah’s story assures the overlooked that the LORD still chooses, values, and blesses them (Psalm 27:10).

“He opened her womb” highlights divine initiative.

• Children are presented as a direct gift from God (Psalm 127:3).

• The phrase parallels Hannah’s experience: “the LORD had closed her womb” until the appointed time (1 Samuel 1:5-6).

• By granting fertility, God vindicates Leah publicly, reversing her status and incorporating her into the unfolding promise—Judah, her son, becomes the lineage of the Messiah (Genesis 49:10;Matthew 1:2-3).

• The action underscores that worth is not determined by human affection but by God’s purpose.

The contrast “but Rachel was barren” introduces tension that God will resolve in His timing.

• Barren women figure prominently in salvation history—Sarah (Genesis 11:30), Rebekah (Genesis 25:21), Hannah (1 Samuel 1:2). Each instance magnifies God’s power to bring life where there is none.

• Rachel’s delay prepares the way for Joseph and Benjamin, whose future roles require a distinct backdrop of longing and prayer (Genesis 30:22-24).

• The verse teaches patience and dependence; even favored people like Rachel must wait on the LORD (Isaiah 30:18).

Genesis 29:31 shows a God who sees injustice, intervenes compassionately, and governs fertility to advance His redemptive plan. Leah’s sorrow meets divine favor; Rachel’s delay sets the stage for later blessing. The verse invites confidence that the LORD notices every hidden hurt and works sovereignly for His purposes and our ultimate good.

(31)Leah was hated.--We must not soften this down too much; for plainly Leah was not the object of love at all. It was her fruitfulness which gave her value in her husband's eyes, and when this ceased, Jacob utterly neglected her (Genesis 30:15).