Genesis30
World English Bible · Public Domain
1When Rachel saw that she bore Jacob no children, Rachel envied her sister. She said to Jacob, “Give me children, or else I will die.”
2Jacob’s anger burned against Rachel, and he said, “Am I in God’s place, who has withheld from you the fruit of the womb?”
3She said, “Behold, my maid Bilhah. Go in to her, that she may bear on my knees, and I also may obtain children by her.”
4She gave him Bilhah her servant as wife, and Jacob went in to her.
5Bilhah conceived, and bore Jacob a son.
6Rachel said, “God has judged me, and has also heard my voice, and has given me a son.” Therefore she called his name Dan.
7Bilhah, Rachel’s servant, conceived again, and bore Jacob a second son.
8Rachel said, “I have wrestled with my sister with mighty wrestlings, and have prevailed.” She named him Naphtali.
9When Leah saw that she had finished bearing, she took Zilpah, her servant, and gave her to Jacob as a wife.
10Zilpah, Leah’s servant, bore Jacob a son.
11Leah said, “How fortunate!” She named him Gad.
12Zilpah, Leah’s servant, bore Jacob a second son.
13Leah said, “Happy am I, for the daughters will call me happy.” She named him Asher.
14Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother, Leah. Then Rachel said to Leah, “Please give me some of your son’s mandrakes.”
15Leah said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes, also?” Rachel said, “Therefore he will lie with you tonight for your son’s mandrakes.”
16Jacob came from the field in the evening, and Leah went out to meet him, and said, “You must come in to me; for I have surely hired you with my son’s mandrakes.” He lay with her that night.
17God listened to Leah, and she conceived, and bore Jacob a fifth son.
18Leah said, “God has given me my hire, because I gave my servant to my husband.” She named him Issachar.
19Leah conceived again, and bore a sixth son to Jacob.
20Leah said, “God has endowed me with a good dowry. Now my husband will live with me, because I have borne him six sons.” She named him Zebulun.
21Afterwards, she bore a daughter, and named her Dinah.
22God remembered Rachel, and God listened to her, and opened her womb.
23She conceived, bore a son, and said, “God has taken away my reproach.”
24She named him Joseph, saying, “May Yahweh add another son to me.”
25When Rachel had borne Joseph, Jacob said to Laban, “Send me away, that I may go to my own place, and to my country.
26Give me my wives and my children for whom I have served you, and let me go; for you know my service with which I have served you.”
27Laban said to him, “If now I have found favor in your eyes, stay here, for I have divined that Yahweh has blessed me for your sake.”
28He said, “Appoint me your wages, and I will give it.”
29Jacob said to him, “You know how I have served you, and how your livestock have fared with me.
30For it was little which you had before I came, and it has increased to a multitude. Yahweh has blessed you wherever I turned. Now when will I provide for my own house also?”
31Laban said, “What shall I give you?” Jacob said, “You shall not give me anything. If you will do this thing for me, I will again feed your flock and keep it.
32I will pass through all your flock today, removing from there every speckled and spotted one, and every black one among the sheep, and the spotted and speckled among the goats. This will be my hire.
33So my righteousness will answer for me hereafter, when you come concerning my hire that is before you. Every one that is not speckled and spotted among the goats, and black among the sheep, that might be with me, will be considered stolen.”
34Laban said, “Behold, let it be according to your word.”
35That day, he removed the male goats that were streaked and spotted, and all the female goats that were speckled and spotted, every one that had white in it, and all the black ones among the sheep, and gave them into the hand of his sons.
36He set three days’ journey between himself and Jacob, and Jacob fed the rest of Laban’s flocks.
37Jacob took to himself rods of fresh poplar, almond, and plane tree, peeled white streaks in them, and made the white appear which was in the rods.
38He set the rods which he had peeled opposite the flocks in the watering troughs where the flocks came to drink. They conceived when they came to drink.
39The flocks conceived before the rods, and the flocks produced streaked, speckled, and spotted.
40Jacob separated the lambs, and set the faces of the flocks toward the streaked and all the black in Laban’s flock. He put his own droves apart, and didn’t put them into Laban’s flock.
41Whenever the stronger of the flock conceived, Jacob laid the rods in front of the eyes of the flock in the watering troughs, that they might conceive among the rods;
42but when the flock were feeble, he didn’t put them in. So the feebler were Laban’s, and the stronger Jacob’s.
43The man increased exceedingly, and had large flocks, female servants 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