Genesis30
English Standard Version
1When that she children, her . She to , me , I shall !
2 was against , and he , Am I in the of , who has from you the of the ?
3Then she , is my ; to her, so that she may on my , that I may have through her.
4So she him her as a , and to her.
5And and a .
6Then , has me, and has also my and me a . she his .
7 again and a .
8Then , With I have with my and have . So she his .
9When that she had , she her and her to as a .
10Then a .
11And , Good has come! she his .
12 a .
13And , Happy am ! For have called me . So she his .
14In the of and in the and them to his . Then to , of your .
15But she to her, Is it a that you have away my ? Would you my ? , Then he may with you in exchange your .
16When from the in the , to him and , You must come to me, I have you with my . So he with her that .
17And to , and she and a .
18 , has me my I my to my . So she his .
19And again, and she a .
20Then , has me with a ; my will , I have him . So she his .
21 she a and her .
22Then , and to her and her .
23She and a and , has my .
24And she his , , May the Lord to me !
25As soon as had , to , Send me , that I may to my own and .
26 me my and my I have you, that I may , you the that I have you.
27But to him, I have in your , I have learned by that the Lord has me because of .
28 your , and I will it.
29Jacob to him, You I have you, and your has fared with me.
30For you had I came, and it has , and the Lord has you wherever I . But shall I for my own ?
31He , shall I you? , You shall me anything. If you for me, I will your and it:
32let me your , from and and , and the and among the , and they shall be my .
33So my will for me , you to my with . Every that is and among the and among the , if found with me, shall be counted .
34 , ! Let it as you have .
35But that Laban the that were and , and the that were and , that had on it, and every that was , and them in the of his .
36And he a distance of ’ himself and , and the of .
37Then of and and , and in them, the of the .
38He the that he had in of the in the , that is, the , where the to . And since they when they to ,
39the in front of the and so the , , and .
40And the and the of the the and the in the of . He his own apart and did them with .
41Whenever the of the were , would the in the before the of the , that they among the ,
42but for the of the he would them there. So the would be , and the .
43Thus the and had , and male , and and .
Study Guide
Public-domain commentary and original-language notes for Genesis 30.
Chapter Summary
In this chapter: A further account of Jacob's family. (1–13). Rachel beareth Joseph. (14–24). Jacob's new agreement with Laban to serve him for cattle. (25–43).
vv1-13
Rachel envied her sister: envy is grieving at the good of another, than which no sin is more hateful to God, or more hurtful to our neighbours and ourselves. She considered not that God made the difference, and that in other things she had the advantage. Let us carefully watch against all the risings and workings of this passion in our minds. Let not our eye be evil towards any of our fellow-servants, because our Master's is good. Jacob loved Rachel, and therefore reproved her for what she said amiss. Faithful reproofs show true affection. God may be to us instead of any creature; but it is sin and folly to place any creature in God's stead, and to place that confidence in any creature, which should be placed in God only. At the persuasion of Rachel, Jacob took Bilhah her handmaid to wife, that, according to the usage of those times, her children might be owned as her mistress's children. Had not Rachel's heart been influenced by evil passions, she would have thought her sister's children nearer to her, and more entitled to her care than Bilhah's. But children whom she had a right to rule, were more desirable to her than children she had more reason to love. As an early instance of her power over these children, she takes pleasure in giving them names that carry in them marks of rivalry with her sister. See what roots of bitterness envy and strife are, and what mischief they make among relations. At the persuasion of Leah, Jacob took Zilpah her handmaid to wife also. See the power of jealousy and rivalship, and admire the wisdom of the Divine appointment, which joins together one man and one woman only; for God hath called us to peace and purity.
vv14-24
The desire, good in itself, but often too great and irregular, of being the mother of the promised Seed, with the honour of having many children, and the reproach of being barren, were causes of this unbecoming contest between the sisters. The truth appears to be, that they were influenced by the promises of God to Abraham; whose posterity were promised the richest blessings, and from whom the Messiah was to descend.
vv25-43
The fourteen years being gone, Jacob was willing to depart without any provision, except God's promise. But he had in many ways a just claim on Laban's substance, and it was the will of God that he should be provided for from it. He referred his cause to God, rather than agree for stated wages with Laban, whose selfishness was very great. And it would appear that he acted honestly, when none but those of the colours fixed upon should be found among his cattle. Laban selfishly thought that his cattle would produce few different in colour from their own. Jacob's course after this agreement has been considered an instance of his policy and management. But it was done by intimation from God, and as a token of his power. The Lord will one way or another plead the cause of the oppressed, and honour those who simply trust his providence. Neither could Laban complain of Jacob, for he had nothing more than was freely agreed that he should have; nor was he injured, but greatly benefitted by Jacob's services. May all our mercies be received with thanksgiving and prayer, that coming from his bounty, they may lead to his praise.
Key Words
רָחֵל: Rachel, a wife of Jacob
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
יָלַד: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage
יַעֲקֹב: Jaakob, the Israelitish patriarch
לֹא: not (the simple or abs. negation); by implication, no; often used with other particles
קָנָא: to be (causatively, make) zealous, i.e. (in a bad sense) jealous or envious
אָחוֹת: a sister (used very widely (like brother), literally and figuratively)
אָמַר: to say (used with great latitude)
יָהַב: to give (whether literal or figurative); generally, to put; imperatively (reflexive) come
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
Cross References
Genesis 30Sarah giving Hagar to Abraham parallel; Jacob echo of 'Am I in God's stead' withholding children.
Supported by Matthew Poole
Explains that Jacob's breeding strategy succeeded through divine revelation and intervention, not merely human skill.
Supported by Matthew Henry, JFB
Joseph's identical rhetorical question, 'Am I in the place of God?' acknowledging ultimate divine sovereignty.
Supported by Matthew Henry, Matthew Poole, John Calvin
Affirms children are a heritage from the Lord; the fruit of the womb is his reward.
Supported by Matthew Henry, Matthew Poole
Parallels Joseph, whose presence brought the Lord's blessing to Potiphar, just as Jacob did for Laban.
Supported by JFB
Jacob's later defense detailing his meticulous, self-sacrificing care for Laban's sheep and goats.
Supported by Matthew Henry, JFB
Explains the divine intervention behind the breeding agreements and the resulting wealth.
Supported by JFB
Jacob contrasts his original poverty (having only a staff) with the immense wealth gained here.
Rachel's tragic irony: she demanded children or she would die, and ultimately died giving birth.
Supported by Matthew Poole, JFB
The idiom of bearing children 'upon the knees' as a formula of adoption and paternal acknowledgment.
Supported by Matthew Poole, John Calvin
Jacob's blessing on Dan: 'Dan shall judge his people,' playing on the name Dan ('he judged').
Supported by John Calvin
Contrast's God's opening Rachel's womb with Jacob's earlier angry response that he was not in God's stead.
Supported by Matthew Poole, John Calvin
Echoes Rachel's statement regarding the removal of the social and personal reproach of barrenness.
Supported by Matthew Henry
Shows how Laban repeatedly changed Jacob's wages, and how God kept matching the offspring.
Supported by JFB
Jacob lists the exact components of his wealth (oxen, asses, flocks, servants) to Esau.
Fulfillment of God's promise to be with Jacob and bless him wherever he went.
Supported by JFB
Jacob credits God's protection for preventing Laban from sending him away empty-handed.
Isaac prayed to the Lord for his barren wife, contrasting with Rachel's envious demands to Jacob.
Supported by JFB
Leah's exclamation 'the daughters will call me blessed' matches Mary's Magnificat: 'all generations call me blessed.'
Supported by Matthew Poole
The tragic fulfillment of Rachel naming Joseph, asking for another son, whom she died bearing.
Supported by Matthew Poole
Jacob relies on God's original promise to return him safely to his home country.
Supported by Matthew Henry, JFB
Hosea's prophetic summary of Jacob fleeing, serving for a wife, and keeping sheep.
Supported by John Calvin
Contrasts Jacob's initial small flock with his exceedingly increased wealth in verse 43.
Parallels the language of patriarchal blessing, listing flocks, herds, servants, camels, and asses.
Envy is described as 'rottenness of the bones,' illustrating Rachel's destructive jealousy of her sister.
Supported by Matthew Henry
Hannah's godly response to barrenness through prayer, contrasting with Rachel's impatient outburst.
Supported by JFB
Jacob's blessing of Gad, playing on the theme of a troop overcoming him.
Supported by John Calvin
Jacob's blessing on Asher predicts his bread shall be fat, matching Leah's happy declaration.
Supported by John Calvin
Jacob's blessing of Issachar, connecting back to the name's meaning associated with hire or labor.
Supported by John Calvin
Parallels Hannah's prayer and barrenness, contrasting with Rachel's earlier demanding impatience.
Supported by JFB
Illustrates the heavy cultural and spiritual weight of barrenness as a public 'reproach' in Israel.
Supported by Matthew Henry, JFB
Confirms Jacob served fourteen years for his wives and six years for his flock.
Supported by Matthew Henry
Jacob challenges Laban to search his things, trusting his own righteousness and integrity would stand.
Supported by John Calvin
Identical pattern of wealth list (flocks, herds, servants) describing Isaac's divine blessing.
Details the specific animals Jacob bred, later sent as a present to Esau.
Jacob's practical question about when he will provide for his own house reflects this familial duty.
Supported by Matthew Henry