Genesis30
New International Version
1When Rachel saw that she was not bearing Jacob any children, she became jealous of her sister. So she said to Jacob, “Give me children, or I’ll die!”
2Jacob became angry with her and said, “Am I in the place of God, who has kept you from having children?”
3Then she said, “Here is Bilhah, my servant. Sleep with her so that she can bear children for me and I too can build a family through her.”
4So she gave him her servant Bilhah as a wife. Jacob slept with her,
5and she became pregnant and bore him a son.
6Then Rachel said, “God has vindicated me; he has listened to my plea and given me a son.” Because of this she named him Dan.
7Rachel’s servant Bilhah conceived again and bore Jacob a second son.
8Then Rachel said, “I have had a great struggle with my sister, and I have won.” So she named him Naphtali.
9When Leah saw that she had stopped having children, she took her servant Zilpah and gave her to Jacob as a wife.
10Leah’s servant Zilpah bore Jacob a son.
11Then Leah said, “What good fortune!” So she named him Gad.
12Leah’s servant Zilpah bore Jacob a second son.
13Then Leah said, “How happy I am! The women will call me happy.” So she named him Asher.
14During wheat harvest, Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah. Rachel said to Leah, “Please give me some of your son’s mandrakes.”
15But she said to her, “Wasn’t it enough that you took away my husband? Will you take my son’s mandrakes too?” “Very well,” Rachel said, “he can sleep with you tonight in return for your son’s mandrakes.”
16So when Jacob came in from the fields that evening, Leah went out to meet him. “You must sleep with me,” she said. “I have hired you with my son’s mandrakes.” So he slept with her that night.
17God listened to Leah, and she became pregnant and bore Jacob a fifth son.
18Then Leah said, “God has rewarded me for giving my servant to my husband.” So she named him Issachar.
19Leah conceived again and bore Jacob a sixth son.
20Then Leah said, “God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons.” So she named him Zebulun.
21Some time later she gave birth to a daughter and named her Dinah.
22Then God remembered Rachel; he listened to her and enabled her to conceive.
23She became pregnant and gave birth to a son and said, “God has taken away my disgrace.”
24She named him Joseph, and said, “May the Lord add to me another son.”
25After Rachel gave birth to Joseph, Jacob said to Laban, “Send me on my way so I can go back to my own homeland.
26Give me my wives and children, for whom I have served you, and I will be on my way. You know how much work I’ve done for you.”
27But Laban said to him, “If I have found favor in your eyes, please stay. I have learned by divination that the Lord has blessed me because of you.”
28He added, “Name your wages, and I will pay them.”
29Jacob said to him, “You know how I have worked for you and how your livestock has fared under my care.
30The little you had before I came has increased greatly, and the Lord has blessed you wherever I have been. But now, when may I do something for my own household?”
31“What shall I give you?” he asked. “Don’t give me anything,” Jacob replied. “But if you will do this one thing for me, I will go on tending your flocks and watching over them:
32Let me go through all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb and every spotted or speckled goat. They will be my wages.
33And my honesty will testify for me in the future, whenever you check on the wages you have paid me. Any goat in my possession that is not speckled or spotted, or any lamb that is not dark-colored, will be considered stolen.”
34“Agreed,” said Laban. “Let it be as you have said.”
35That same day he removed all the male goats that were streaked or spotted, and all the speckled or spotted female goats (all that had white on them) and all the dark-colored lambs, and he placed them in the care of his sons.
36Then he put a three-day journey between himself and Jacob, while Jacob continued to tend the rest of Laban’s flocks.
37Jacob, however, took fresh-cut branches from poplar, almond and plane trees and made white stripes on them by peeling the bark and exposing the white inner wood of the branches.
38Then he placed the peeled branches in all the watering troughs, so that they would be directly in front of the flocks when they came to drink. When the flocks were in heat and came to drink,
39they mated in front of the branches. And they bore young that were streaked or speckled or spotted.
40Jacob set apart the young of the flock by themselves, but made the rest face the streaked and dark-colored animals that belonged to Laban. Thus he made separate flocks for himself and did not put them with Laban’s animals.
41Whenever the stronger females were in heat, Jacob would place the branches in the troughs in front of the animals so they would mate near the branches,
42but if the animals were weak, he would not place them there. So the weak animals went to Laban and the strong ones to Jacob.
43In this way the man grew exceedingly prosperous and came to own 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