Rachel and Leah

Biblical Account

Their story appears in Genesis 29–35. The two were daughters of Laban, who lived in Haran; Leah was the elder and Rachel the younger. Because Laban was the brother of Rebekah, both women were cousins of Jacob on his mother's side.

Jacob, who had come to Haran fleeing his brother Esau, met Rachel at a well and fell in love with her. He worked seven years to win Rachel as his wife. On the wedding night, however, Laban brought Leah to him instead. Jacob then agreed to work another seven years in exchange for receiving Rachel as his wife as well a week later (Genesis 29).

Jacob loved Rachel more. Meanwhile, Leah bore Reuben, Simeon, Levi, and Judah, and later Issachar, Zebulun, and a daughter, Dinah. Rachel, who was childless, had Dan and Naphtali through her maidservant Bilhah. Leah likewise had Gad and Asher through her maidservant Zilpah. The rivalry between the sisters is also evident in the episode involving mandrakes, a plant believed to aid love (Genesis 30). At last Rachel gave birth to Joseph.

When the family departed for Canaan, Rachel secretly took her father's teraphim, or household idols (Genesis 31). Rachel died giving birth to her second son on the road to Ephrath, that is, Bethlehem. She named the child Ben-oni ("son of my sorrow"), but Jacob renamed him Benjamin (Genesis 35:16–20). Leah was buried in the cave of Machpelah (Genesis 49:31).

Significance Within Scripture

The sons born to the two women and their two maidservants became the ancestors of the twelve tribes of Israel. Ruth 4:11 refers to Rachel and Leah as the women "which two did build the house of Israel."

From Leah's son Levi came the priestly tribe, and from Judah came the royal house of David. The genealogy of Jesus in Matthew 1 also passes through Judah.

Jeremiah 31:15, referring to the people being carried into captivity, speaks of "Rahel weeping for her children." Matthew 2:18 cites this verse in connection with Herod's slaughter of the children of Bethlehem.

Interpretations and Issues

• Leah's eyes: The Hebrew word describing Leah's eyes in Genesis 29:17 is of uncertain meaning. Translations therefore render it differently, for example as "weak of sight" (New Korean Revised Version) or "gentle eyes." Interpreters are also divided over whether the expression describes a flaw or is a compliment.
• Marrying two sisters: Scripture records this marriage and the conflict that resulted from it but does not present it as a model to be followed. Leviticus 18:18, given later, forbids taking a woman's sister as a wife while the woman is still living.
• Why Rachel took the teraphim: The text does not say. There are various conjectures, including the view that she sought to claim inheritance rights and the view that she hoped for protection.
• Location of Rachel's tomb: It has traditionally been placed near Bethlehem. However, 1 Samuel 10:2 states that the tomb lay "in the border of Benjamin," which has prompted discussion about its location.
• Extrabiblical stories: According to one story, Rachel, to keep her sister from being shamed, told Leah the signs she had arranged with Jacob. This story is preserved in Jewish tradition (the Talmud and elsewhere) and does not appear in the text of Genesis.

In the Korean Church

Sermons frequently treat the scene in which Leah, upon bearing her fourth son Judah, says, "Now will I praise the LORD" (Genesis 29:35). This scene is often presented as an example of faith that looks to God rather than to human love. The sisters' rivalry is also cited as a warning against favoritism and jealousy within the family.

In Sunday school, their story is usually taught as part of the Jacob narrative.