Genesis30
New American Standard
1Now when Rachel saw that she had not borne Jacob any children, she became jealous of her sister; and she said to Jacob, “Give me children, or else I am going to die.”
2Then Jacob’s anger burned against Rachel, and he said, “Am I in the place of God, who has withheld from you the fruit of the womb?”
3Then she said, “Here is my female slave Bilhah: have relations with her that she may give birth on my knees, so that by her I too may obtain a child.”
4So she gave him her slave Bilhah as a wife, and Jacob had relations with her.
5Bilhah conceived and bore Jacob a son.
6Then Rachel said, “God has vindicated me, and has indeed heard my voice and has given me a son.” Therefore she named him Dan.
7And Rachel’s slave Bilhah conceived again and bore Jacob a second son.
8So Rachel said, “With mighty wrestling I have wrestled with my sister, and I have indeed prevailed.” And she named him Naphtali.
9When Leah saw that she had stopped having children, she took her slave Zilpah and gave her to Jacob as a wife.
10And Leah’s slave Zilpah bore Jacob a son.
11Then Leah said, “How fortunate!” So she named him Gad.
12And Leah’s slave Zilpah bore Jacob a second son.
13Then Leah said, “Happy am I! For women will call me happy.” So she named him Asher.
14Now in the days of wheat harvest Reuben went and found mandrake fruits in the field, and brought them to his mother Leah. Then Rachel said to Leah, “Please give me some of your son’s mandrakes.”
15But she said to her, “Is it a small matter for you to take my husband? And would you take my son’s mandrakes also?” So Rachel said, “Therefore he may sleep with you tonight in return for your son’s mandrakes.”
16When Jacob came in from the field in the evening, Leah went out to meet him and said, “You must have relations with me, for I have indeed hired you with my son’s mandrakes.” So he slept with her that night.
17God listened to Leah, and she conceived and bore Jacob a fifth son.
18Then Leah said, “God has given me my reward, because I gave my slave to my husband.” So she named him Issachar.
19And Leah conceived again and bore a sixth son to Jacob.
20Then Leah said, “God has endowed me with a good gift; finally my husband will acknowledge me as his wife, because I have borne him six sons.” So she named him Zebulun.
21Afterward she gave birth to a daughter, and named her Dinah.
22Then God remembered Rachel, and God listened to her and opened her womb.
23So she conceived and gave birth to a son, and said, “God has taken away my disgrace.”
24And she named him Joseph, saying, “May the Lord give me another son.”
25Now it came about, when Rachel had given birth to Joseph, that Jacob said to Laban, “Send me away, so that I may go to my own place and to my own country.
26Give me my wives and my children for whom I have served you, and let me go; for you yourself know my service which I have rendered you.”
27But Laban said to him, “If it pleases you at all, stay with me; I have determined by divination that the Lord has blessed me on your account.”
28He continued, “Name me your wages, and I will give them.”
29But Jacob said to him, “You yourself know how I have served you and how your livestock have fared with me.
30For you had little before I came, and it has increased to a multitude, and the Lord has blessed you wherever I turned. But now, when shall I provide for my own household also?”
31So he said, “What shall I give you?” And Jacob said, “You shall not give me anything. If you will do this one thing for me, I will again pasture and keep your flock:
32let me pass through your entire flock today, removing from there every speckled or spotted sheep and every black sheep among the lambs, and the spotted or speckled among the goats; and those shall be my wages.
33So my honesty will answer for me later, when you come concerning my wages. Every one that is not speckled or spotted among the goats, or black among the lambs, if found with me, will be considered stolen.”
34Laban said, “Good, let it be according to your word.”
35So he removed on that day the striped or spotted male goats, and all the speckled or spotted female goats, every one with white on it, and all the black ones among the sheep, and put them in the care of his sons.
36And he put a distance of three days’ journey between himself and Jacob, and Jacob fed the rest of Laban’s flocks.
37Then Jacob took fresh rods of poplar, almond, and plane trees, and peeled white stripes in them, exposing the white that was in the rods.
38He set the rods which he had peeled in front of the flocks in the drinking troughs, that is, in the watering channels where the flocks came to drink; and they mated when they came to drink.
39So the flocks mated by the rods, and the flocks delivered striped, speckled, and spotted offspring.
40Then Jacob separated the lambs, and made the flocks face toward the striped and all the black in the flock of Laban; and he put his own herds apart, and did not put them with Laban’s flock.
41Moreover, whenever the stronger of the flock were mating, Jacob would place the rods in the sight of the flock in the drinking troughs, so that they would mate by the rods;
42but when the flock was sickly, he did not put them in; so the sickly were Laban’s, and the stronger were Jacob’s.
43So the man became exceedingly prosperous, and had large flocks, and female and male servants, and camels and donkeys.
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