Genesis30
New Living Translation
1When Rachel saw that she wasn’t having any children for Jacob, she became jealous of her sister. She pleaded with Jacob, “Give me children, or I’ll die!”
2Then Jacob became furious with Rachel. “Am I God?” he asked. “He’s the one who has kept you from having children!”
3Then Rachel told him, “Take my maid, Bilhah, and sleep with her. She will bear children for me, and through her I can have a family, too.”
4So Rachel gave her servant, Bilhah, to Jacob as a wife, and he slept with her.
5Bilhah became pregnant and presented him with a son.
6Rachel named him Dan, for she said, “God has vindicated me! He has heard my request and given me a son.”
7Then Bilhah became pregnant again and gave Jacob a second son.
8Rachel named him Naphtali, for she said, “I have struggled hard with my sister, and I’m winning!”
9Meanwhile, Leah realized that she wasn’t getting pregnant anymore, so she took her servant, Zilpah, and gave her to Jacob as a wife.
10Soon Zilpah presented him with a son.
11Leah named him Gad, for she said, “How fortunate I am!”
12Then Zilpah gave Jacob a second son.
13And Leah named him Asher, for she said, “What joy is mine! Now the other women will celebrate with me.”
14One day during the wheat harvest, Reuben found some mandrakes growing in a field and brought them to his mother, Leah. Rachel begged Leah, “Please give me some of your son’s mandrakes.”
15But Leah angrily replied, “Wasn’t it enough that you stole my husband? Now will you steal my son’s mandrakes, too?” Rachel answered, “I will let Jacob sleep with you tonight if you give me some of the mandrakes.”
16So that evening, as Jacob was coming home from the fields, Leah went out to meet him. “You must come and sleep with me tonight!” she said. “I have paid for you with some mandrakes that my son found.” So that night he slept with Leah.
17And God answered Leah’s prayers. She became pregnant again and gave birth to a fifth son for Jacob.
18She named him Issachar, for she said, “God has rewarded me for giving my servant to my husband as a wife.”
19Then Leah became pregnant again and gave birth to a sixth son for Jacob.
20She named him Zebulun, for she said, “God has given me a good reward. Now my husband will treat me with respect, for I have given him six sons.”
21Later she gave birth to a daughter and named her Dinah.
22Then God remembered Rachel’s plight and answered her prayers by enabling her to have children.
23She became pregnant and gave birth to a son. “God has removed my disgrace,” she said.
24And she named him Joseph, for she said, “May the Lord add yet another son to my family.”
25Soon after Rachel had given birth to Joseph, Jacob said to Laban, “Please release me so I can go home to my own country.
26Let me take my wives and children, for I have earned them by serving you, and let me be on my way. You certainly know how hard I have worked for you.”
27“Please listen to me,” Laban replied. “I have become wealthy, for the Lord has blessed me because of you.
28Tell me how much I owe you. Whatever it is, I’ll pay it.”
29Jacob replied, “You know how hard I’ve worked for you, and how your flocks and herds have grown under my care.
30You had little indeed before I came, but your wealth has increased enormously. The Lord has blessed you through everything I’ve done. But now, what about me? When can I start providing for my own family?”
31“What wages do you want?” Laban asked again. Jacob replied, “Don’t give me anything. Just do this one thing, and I’ll continue to tend and watch over your flocks.
32Let me inspect your flocks today and remove all the sheep and goats that are speckled or spotted, along with all the black sheep. Give these to me as my wages.
33In the future, when you check on the animals you have given me as my wages, you’ll see that I have been honest. If you find in my flock any goats without speckles or spots, or any sheep that are not black, you will know that I have stolen them from you.”
34“All right,” Laban replied. “It will be as you say.”
35But that very day Laban went out and removed the male goats that were streaked and spotted, all the female goats that were speckled and spotted or had white patches, and all the black sheep. He placed them in the care of his own sons,
36who took them a three-days’ journey from where Jacob was. Meanwhile, Jacob stayed and cared for the rest of Laban’s flock.
37Then Jacob took some fresh branches from poplar, almond, and plane trees and peeled off strips of bark, making white streaks on them.
38Then he placed these peeled branches in the watering troughs where the flocks came to drink, for that was where they mated.
39And when they mated in front of the white-streaked branches, they gave birth to young that were streaked, speckled, and spotted.
40Jacob separated those lambs from Laban’s flock. And at mating time he turned the flock to face Laban’s animals that were streaked or black. This is how he built his own flock instead of increasing Laban’s.
41Whenever the stronger females were ready to mate, Jacob would place the peeled branches in the watering troughs in front of them. Then they would mate in front of the branches.
42But he didn’t do this with the weaker ones, so the weaker lambs belonged to Laban, and the stronger ones were Jacob’s.
43As a result, Jacob became very wealthy, with large flocks of sheep and goats, female and male servants, and many 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