Genesis 29:11
Then Jacob kissed Rachel and wept aloud.
Then Jacob
The name "Jacob" is derived from the Hebrew root "Ya'akov," meaning "he grasps the heel" or "supplanter." Jacob, the son of Isaac and Rebekah, is a central patriarchal figure in the Genesis narrative. His journey is one of transformation, from a man who deceives to one who wrestles with God and becomes Israel. This moment marks a significant emotional and spiritual turning point in Jacob's life, as he encounters Rachel, the woman who will become his beloved wife.

kissed Rachel
The act of kissing in ancient Near Eastern culture was a common form of greeting, but in this context, it carries a deeper significance. The Hebrew word for "kissed" is "nashaq," which can also imply a sense of attachment or affection. This kiss is not merely a greeting; it is an expression of Jacob's immediate and profound love for Rachel. Rachel, whose name means "ewe" in Hebrew, symbolizes purity and beauty, and Jacob's kiss signifies the beginning of a lifelong devotion.

and wept aloud
The phrase "wept aloud" is translated from the Hebrew "vayisa et-kolo vayevk," which conveys a deep, audible expression of emotion. In the patriarchal narratives, weeping often accompanies moments of significant personal revelation or divine encounter. Jacob's tears reflect a complex mix of emotions: joy at meeting Rachel, relief after his long journey, and perhaps a sense of destiny fulfilled. This public display of emotion underscores the sincerity and depth of Jacob's feelings, highlighting the vulnerability and humanity of the patriarchs.

Persons / Places / Events
1. Jacob
The son of Isaac and Rebekah, Jacob is a central patriarch in the biblical account. At this point in Genesis, he is on a journey to find a wife from his mother's family in Haran.

2. Rachel
The daughter of Laban, Rachel is introduced as a shepherdess. She becomes a significant figure in Jacob's life, eventually becoming his wife.

3. The Well
The setting of this encounter is a well, a common meeting place in ancient times, symbolizing life and sustenance. It is where Jacob first meets Rachel.

4. The Kiss
Jacob's kiss is a culturally significant gesture, indicating familial connection and affection. It is not romantic in the modern sense but rather a greeting and expression of joy.

5. Weeping Aloud
Jacob's emotional response signifies the culmination of his journey and the providential meeting with Rachel, reflecting both relief and joy.
Teaching Points
Providence and Guidance
God's hand is evident in the meeting of Jacob and Rachel, reminding us of His guidance in our lives. We should trust in His timing and provision.

Emotional Expression
Jacob's weeping shows that expressing emotions is a natural and healthy response to significant life events. We should not shy away from showing our emotions, especially in moments of divine encounter.

Cultural Context
Understanding the cultural context of biblical events enriches our comprehension of the text. We should strive to learn about the historical and cultural background of Scripture to deepen our understanding.

Family and Heritage
Jacob's journey to find a wife from his own people underscores the importance of family and heritage. We should value and honor our familial connections and heritage.

Divine Encounters
Just as Jacob's life was marked by divine encounters, we should be open to recognizing and responding to God's presence in our daily lives.
Bible Study Questions
1. How does Jacob's emotional response at meeting Rachel reflect his character and faith journey?

2. In what ways does the setting of a well serve as a significant backdrop for divine encounters in Scripture?

3. How can we apply the concept of God's providence in Jacob's life to our own personal circumstances today?

4. What cultural insights can we gain from Jacob's actions and how do they inform our understanding of biblical accounts?

5. How does the theme of family and heritage in Jacob's account challenge or affirm your own views on family relationships and traditions?
Connections to Other Scriptures
Genesis 24
The account of Abraham's servant finding Rebekah at a well parallels Jacob's encounter with Rachel, highlighting God's providence in guiding the patriarchs to their spouses.

John 4
Jesus' encounter with the Samaritan woman at the well echoes the theme of significant meetings at wells, emphasizing spiritual revelation and transformation.

Hosea 12:12
This verse references Jacob's journey to Aram and his service for a wife, connecting to the broader account of Jacob's life and God's faithfulness.
Jacob, the PilgrimM. M. Kalisch, Ph. D.Genesis 29:1-14
Jacob's Experience on His JourneyT. H. Leale.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
LessonsG. Hughes, B. D.Genesis 29:1-14
Providential GuidanceG. Hughes, B. D.Genesis 29:1-14
The Meeting of Jacob with Rachel and LabanJr. C. Gray.Genesis 29:1-14
Watering the SheepDr. Talmage.Genesis 29:1-14
Jacob Among His Mother's KindredR.A. Redford Genesis 29
People
Bilhah, Haran, Jacob, Laban, Leah, Levi, Nahor, Rachel, Rebekah, Reuben, Simeon, Zilpah
Places
Paddan-aram
Topics
Aloud, Jacob, Joy, Kiss, Kissed, Kisseth, Lifted, Lifteth, Rachel, Voice, Weep, Weepeth, Weeping, Wept
Dictionary of Bible Themes
Genesis 29:11

     5198   weeping
     5898   kissing

Genesis 29:11-13

     5426   news

Library
The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Dispensation of the Divine Favours Reconciled with the Goodness of God.
O God, whose thunder shakes the sky, Whose eye this atom globe surveys, To thee, my only rock, I fly; Thy mercy in thy justice praise. Then why, my soul, dost thou complain? Why drooping seek the dark recess? Shake off the melancholy chain, For God created all to bless.--CHATTERTON. In the preceding part, we considered the doctrine of predestination, under the name of necessity, in its relation to the origin of evil. We there endeavoured to show that it denies the responsibility of man, and
Albert Taylor Bledsoe—A Theodicy, or, Vindication of the Divine Glory

Jesus Works his First Miracle at Cana in Galilee.
^D John II. 1-11. ^d 1 And the third day [From the calling of Philip (John i. 43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( John xii. 1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (Gen. xxix.
J. W. McGarvey—The Four-Fold Gospel

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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