Genesis 29
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Written and compiled by Gary Kukis
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Genesis 29:1–35
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Jacob Marries Both Leah and Rachel; and Sires Four Sons
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These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are
in the right place. If you have not, then you need to heed the words of our Lord, Who said, “For God so loved the
world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall
not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the
world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but
the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or,
uniquely-born] Son of God.” (John 3:16–18). “I am the Way and the Truth and the Life! No one comes to the
Father except through [or, by means of] Me!” (John 14:6).
Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to
fellowship with God (1John 1:8–10). If there are people around, you would name these sins silently. If there is
no one around, then it does not matter if you name them silently or whether you speak aloud.
Links to every chapter of this word-by-word, verse-by-verse studies of Genesis (HTML) (PDF) (WPD) (folder)
(which is what this document is). This incorporates 2 previous studies done in the book of Genesis. However,
much of this material was thrown together without careful editing. Therefore, from time to time, there will be
concepts and exegetical material which will be repeated, because there was no overall editing done once all of
this material was combined. There is a second, less complete set of weekly lessons of Genesis (HTML) (PDF)
(WPD). Every word of that study can be found in the word-by-word, verse-by-verse studies.
This study makes reference to a wide-range of sources. There are quotations from doctrinal teachers, of course;
but from Catholic commentaries and from other sources as well. Wherever I found relevant truth, I quoted from
it or was inspired by it. Even though it is clear that some churches have a better concept of our reason for being
here than others, that does not mean that there is no truth to be found anywhere else. So, from time to time, I will
quote from John Calvin, even though I do not subscribe to 5-point Calvinism; I will quote from some Catholic
sources, even though I believe that they are very wrong regarding Mary, the pope, apostolic succession and other
such doctrines. On occasion, I will quote from a source which is totally wrong on that subject; and then explain
why. The intention is for this to be the most thorough and accurate study of Genesis available anywhere.
Also, it is not necessary that you read the grey Hebrew exegesis tables or every word Various
Commentators doctrines as well (sometimes, these can be repetitive). These are tables which are set apart from
the rest of the study so that you can easily skip over them (based upon the suggestion of a friend). However, if
you ever doubt the translation of a word, phrase or a verse, these translation tables are then available. If you ever
want to read most of the relevant material on a particular verse or concept of a verse, that is available herein.
Preface: Jacob goes east to take a wife from his mother’s family.
In Gen. 29, Jacob arrives at his destination in Padan-aram, coming upon some shepherds who know Laban
(Jacob’s uncle) and the Laban family. When discussing the use of the well, Rachel, Jacob’s first cousin, comes
onto the scene, leading a flock of sheep. Jacob tells her who he is and she runs back to her family to tell her
father. Her father immediately comes out to meet Jacob, to invite him into their home.
A month goes by and Jacob is apparently helping with the sheep and Laban’s ranch, and Laban asks what he
would like to be paid. Jacob suggests that he work for 7 years in order to marry Rachel, with whom he was in love.
Laban accepts this offer.
7 years later, Laban throws a wedding party for Jacob, and at the end, Jacob goes to the bed of his new bride.
In the morning, Jacob awakens to find that he has married Leah, the older sister, and not Rachel. He goes
immediately to Laban and confronts him, and Laban gives him a phony excuse. Laban proposes that Jacob work
another 7 years, and that he would also be allowed to marry Rachel. Jacob agrees to this. At the end of Gen. 29,
Leah has given birth to 4 of Jacob’s sons.
There are many chapter commentaries on the book of Genesis. This will be the most extensive examination
of Genesis 29, where you will be able to examine in depth every word of the original text. Every attempt has been
made to make this both a complete and self-contained study. Therefore, all references, vocabulary, and related
concepts should be found within this extensive study. Easy access links to more in-depth studies of some
vocabulary words, concepts and doctrines are also provided.
Quotations:
Matthew Henry: The affairs of princes and mighty nations ...are not recorded in the book of God, but are left to
be buried in oblivion; while these small domestic concerns of holy Jacob are particularly recorded with their minute
circumstances, that they may be in everlasting remembrance. For “the memory of the just is blessed.”
(Prov. 10:7a).
Gen. 29:20 So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love
he had for her. (ESV)
Pele: Success is no accident. It is hard work, perseverance, learning, studying, sacrifice and most of all, love of
what you are doing or learning to do.
Steve Jobs: Your work is going to fill a large part of your life, and the only way to be truly satisfied is to do what
you believe is great work. And the only way to do great work is to love what you do. If you haven't found it yet,
keep looking. Don't settle. As with all matters of the heart, you'll know when you find it.
Audrey Hepburn (perhaps thinking of Leah) said: The beauty of a woman must be seen from in her eyes, because
that is the doorway to her heart, the place where love resides.
Quotations on Love:
Jackson Brown, Jr.: Sometimes the heart sees what is
invisible to the eye.
George Sands Quote (a graphic) from Brainy Quotes;
accessed August 14, 2017.
John Wooden Quote (a graphic) from Brainy Quotes;
accessed August 14, 2017.
H. Jackson Brown, Jr.: Love is when the other person's
happiness is more important than your own.
Bertrand Russell: The good life is one inspired by love and
guided by knowledge.
Dr. Seuss: You know you're in love when you can't fall asleep because reality is finally better than your dreams.
Quotations on Manipulation:
J.R. Ward, from Lover Eternal: You are a manipulator. I like to think of myself more as an outcome engineer.
Colm Toibin: All writing is a form of manipulation, of course, but you realize that a plain sentence can actually do
so much.
Joyce Brothers combines love and manipulation (as does Genesis 29): Love comes when manipulation stops;
when you think more about the other person than about his or her reactions to you. When you dare to reveal
yourself fully. When you dare to be vulnerable.
Philip K. Dick: The basic tool for the manipulation of reality is the manipulation of words. If you can control the
meaning of words, you can control the people who must use the words.
Quotations on Polygamy:
Kanye West provides the selfish, incorrect, counter-culture approach: Love is cursed by monogamy.
Benyf: Polygamy simply says, “You are not enough.”
G.K. Chesterton: Variability is one of the virtues of a woman. It avoids the crude requirement of polygamy. So long
as you have one good wife you are sure to have a spiritual harem.
Abraham Lincoln: If the people of Utah shall peacefully form a State Constitution tolerating polygamy, will the
Democracy admit them into the Union?
Judy Biggert: No Congress ever has seen fit to amend the Constitution to address any issue related to marriage.
No Constitutional Amendment was needed to ban polygamy or bigamy, nor was a Constitutional Amendment
needed to set a uniform age of majority to ban child marriages. Biggert was born in 1937 and, like all people of
that era, had no idea what would happen in the 21st century.
David Josiah Brewer: It is Mormonism, Mohammedanism and heathenism and not Christianity which have
proclaimed polygamy and debased woman from the sacred place of wife to the lower level of concubine. It is not
Christianity which has sustained the social evil.
Dennis Prager: Society may no longer define marriage in the only way marriage has ever been defined in the
annals of recorded history. Many societies allowed polygamy, many allowed child marriages, some allowed
marriage within families; but none, in thousands of years, defined marriage as the union of people of the same
sex.
Elbert Hubbard: Polygamy: An endeavour to get more out of life than there is in it.
Nawal El Saadawi: The family code in Egypt is one of the worst family codes in the Arab world. Polygamy. The
husband is having absolute power over the family.
Marine Le Pen (a French politician and lawyer; speaking of France): We are very, very far from recognising
polygamy in our country, thank God.
Gene Robinson provides the divine establishment viewpoint: The state's interest in marriage is stability. Generally
speaking, polygamy does not work for stability. Inherent in the whole polygamous movement is a deep and abiding
misogyny and denigration of women. So polygamy is objectionable on lots of grounds.
Outline of Chapter 29:
Preface
Introduction
vv. 1–8 Jacob Arrives in Haran and Speaks to Some Shepherds
vv. 9–14 Jacob Meets Rachel and the Rest of His Family
vv. 15–20 Laban’s Two Daughters; Jacob Proposes Marriage to Rachel
vv. 21–30 Laban Deceives Jacob; Jacob’s Marriage to Leah and Rachel
vv. 31–35 The Sons of Jacob and Leah
Summary
Addendum
Charts, Graphics and Short Doctrines:
Preface George Sands Quote (a graphic)
Preface John Wooden Quote (a graphic)
Introduction Genesis 29—The Deceiver Gets Deceived (a graphic)
Introduction Are believers in the Church Age short-changed because God does not appear to
us?
Introduction Divine institutions in Genesis 29
Introduction Fundamental Questions About Genesis 29
Introduction The Prequel of Genesis 29
Introduction The Principals of Genesis 29
Introduction The Places of Genesis 29
Introduction Map of Jacob’s Journey
Introduction By the Numbers
Introduction The Patriarchal Timeline for Genesis 29
Introduction The Age of Jacob When He Leaves Canaan for Haran
Introduction Clarke’s Synopsis of Genesis 29
Introduction Brief Descriptions of Genesis 29 (Various Commentators)
Introduction Brief Outlines of Genesis 29
Introduction Dr. Robert Dean, Jr.’s Introductory Observations of Genesis 29
Introduction Paragraph Divisions of Modern Translations for Genesis 29 (from Dr. Bob Utley)
Introduction Changes—additions and subtractions
v. 1 The Pulpit Commentary Outlines Genesis 29:1–14
v. 1 Jacob, then, lifted up his feet (Many Commentators + my commentary)
v. 1 The College Press Bible Study on Where Jacob was Going
v. 1 Map of Jacob’s Journey East
v. 2 Jacob Arrives at a Community Well in Aram (Various Commentators)
v. 2 A Modern-day Well-pump (a photograph)
v. 2 The well of the little prince (a graphic)
v. 2 Picture of a Primitive Well (a photograph)
v. 2 Wells of the Ancient World (Various Commentators)
v. 2 The Stone Over the Well’s Mouth (Various Commentators)
v. 3 A Review of Genesis 29:1–2
v. 3 Various Commentators on the Custom of the Stone of this Well
v. 4 Using the familiar words, my brothers (Various Commentators)
v. 4 The Language of Aram in this Era
v. 5 Map of the Middle East
v. 6 The Providence of God (Several Commentators)
v. 6 Ron Snider Summarizes Genesis 29:1–6
v. 7 Why Jacob is telling these shepherds what to do (Several Commentators)
v. 8 Commentators on the Regulation of Well Usage
v. 9 Discussion of Rachel being a shepherdess
v. 9 Commentators on a young female being a shepherdess in the ancient world
v. 9 Jack Ballinger’s Analysis of Genesis 29:1–9: Jacob Meets Rachel
v. 10 Terah’s Genealogy
v. 10 A Review of Genesis 29:1–10a
v. 10 Jacob Moves the Stone from the Well Opening (a graphic)
v. 10 Jacob Rolls the Stone off the Well (Various Commentators)
v. 10 Stephen Armstrong on the Will of God
v. 11 Jacob Kisses Rachel (a graphic)
v. 11 Jacob Encountering Rachel by Fuhrich (a graphic)
v. 11 Jacob Kisses Rachel (Various Commentators)
v. 11 "The Meeting of Jacob and Rachel" William Dyce (a graphic)
v. 11 Jacob Crying (Various Commentators)
v. 12 Jacob Watering Rachel’s Sheep; Kissing Her; Then Saying Who He Is
v. 12 Jack Ballinger’s Analysis of Genesis 29:10–12: Jacob Greets Rachel
v. 12 Ron Snider Summarizes Genesis 29:7–12
v. 13 Jacob’s Spiritual Growth (or Lack Thereof)
v. 13 Jacob Tells Laban all these things (Many Commentators)
v. 14 Genesis 29:13–14 (an R. Crumb cartoon)
v. 14 Jack Ballinger’s Analysis of Genesis 29:13–14: Jacob Meets Laban
v. 15 Laban tells Jacob, “I should not let you serve me for free.” (Various Commentators)
v. 15 Jacob Talks with Laban by the Illustrators of the 1897 Bible Pictures and What They
Teach Us (a graphic)
v. 15 Recompense for Jacob’s Service to Laban (Various Commentators)
v. 15 A Preview of Laban’s Plan to Manipulate Jacob
v. 16 Leah (a graphic doctrine)
v. 16 James Burton Coffman on Leah
v. 16 Rachel (a graphic doctrine)
v. 16 Laban’s Two Daughters, Rachel and Leah (a graphic)
v. 17 An examination of the word rake (רַ) [pronounced rahkh]
v. 17 Leah’s Eyes (from Many Commentators)
v. 17 Rachel and Leah by Dante Gabriel Rossetti (1828–1882) (a graphic)
v. 17 A Description of Rachel (Many Commentators)
v. 18 Explaining the Dowry (Many Commentators)
v. 18 Adam Clarke on the Custom of Dowries
v. 18 Was Laban acting according to the dowry traditions of his day?
v. 18 Genesis 29:14b–18a (an R. Crumb cartoon)
v. 18 The Biblical Approach to Marriage
v. 18 The Marriage Equality graphic
v. 18 So-Called Biblical Alternatives to Marriage
v. 19 A Quick Review of Genesis 29:15–18
v. 19 Laban’s Answer to Jacob (Various Commentators)
v. 20 Constable’s Chiasmic Structure of Genesis 29:20–30
v. 20 A Labor of Love (Various Commentators on Genesis 29:20)
v. 20 Moses is NOT the Author of Genesis
v. 20 Genesis 29:19–20 (an R. Crumb cartoon)
v. 20 David Guzik on True Love Waits
v. 20 Jack Ballinger’s Analysis of Genesis 29:15–20: The First Seven Years
v. 20 Ron Snider Summarizes Genesis 29:13–20
v. 21 End of the Seven Years (Several Commentators)
v. 22 The Marriage Feast—Commentators on Genesis 29:22
v. 22 Trapp on the Marriage Feast in the Bible
v. 23 What Laban may have done to bring Leah to Jacob rather than Rachel
v. 23 Laban’s Guile (Commentators on Genesis 29:23)
v. 23 Was Leah God’s Plan A for Jacob?
v. 24 Laban’s One Gift to Leah—Commentators in Genesis 29:24
v. 24 A Quick Review of Genesis 29:18–23
v. 24 Parallel Deceptions
v. 24 Stephen Armstrong’s Parallels
v. 24 Conclusions that we can draw from this deception
v. 25 Behold, it was Leah! (a graphic)
v. 25 Leah’s Feelings Toward Jacob
v. 25 Jacob Complains to Laban by Jim Padgett (a graphic)
v. 25 Laban deceives Jacob—Whatever a man sows... (Many Commentators)
v. 25 Ron Snider Summarizes Genesis 29:21–25
v. 26 Laban’s Frivolous Excuse (Many Commentators)
v. 26 Wenstrom on the Discipline of God
v. 27 Laban Agrees to Give Rachel to Jacob as a Second Wife (Many Commentators)
v. 27 Fulfilling the Week of Celebration (commentary and discussion)
v. 27 The Bible Query on, Should we admire Laban?
v. 27 Genesis 29:25–27 (an R. Crumb cartoon)
v. 27 Arthur W. Pink on Reaping What You Sow
v. 28 More Commentary on Jacob and Laban’s Two Daughters
v. 28 Opinions on Jacob Marrying More than One Wife (Many Commentators)
v. 30 Leah & Rachel & Jacob (Bible Journaling)
v. 30 The Real Housewives of Haran (Bible Journaling)
v. 30 The Kukis Theory on the Steps to Jacob’s Marriage to Two Sisters
v. 30 Robert Dean’s Take on Barrenness
v. 30 Genesis 29:28–30 (an R. Crumb cartoon)
v. 30 Ron Snider Summarizes Genesis 29:26–30
v. 30 Jack Ballinger’s Analysis of Genesis 29:21–30: Jacob Gets Two Wives
v. 30 An Experiential Exegesis of Our Modern Family Irregularity (a graphic)
v. 31 A New Approach to the Recording of the Book of Genesis
v. 31 Leah was hated (the Opinions of Commentators)
v. 31 The Preacher’s Complete Homiletical Commentary on Jacob’s Preference of Rachel
v. 31 Leah and Rachel’s participation in Laban’s Deception
v. 31 God Balances Out the Contempt Held for Leah (Many Commentators on Gen. 29:31)
v. 32 Reviewing Genesis 29:21–31
v. 32 Reuben’s Name (Many Commentators)
v. 33 On Simeon (Various Commentators)
v. 34 On Levi (Various Commentators)
v. 35 Genesis 29:35 (a graphic)
v. 35 On Judah (Various Commentators)
v. 35 Leah’s First 4 Sons (Various Commentators)
v. 35 How the Names of Leah’s Sons Parallel the Exodus and the Gospel
v. 35 The Sons of Leah in the Bible
v. 35 Leah: God Selects What Man Rejects (Bible journaling)
v. 35 The Preacher’s Complete Homiletical Commentary on God’s Blessing of Leah
v. 35 The Use of Yehowah and Elohim in Genesis 29–30
v. 35 Ballinger’s Analysis of Gen. 29:31–35 Birth of the First Four Patriarchal Ancestors
v. 35 Ron Snider Summarizes Genesis 29:31–35
Summary A Set of Summary Doctrines and Commentary
Summary Why Genesis 29 is in the Word of God
Summary What We Learn from Genesis 29
Summary Jesus Christ in Genesis 29
Summary Dr. Robert Dean, Jr. Summarizes Genesis 29
Summary B. H. Carroll Summarizes Genesis 29
Summary Edersheim Summarizes Genesis 29
Summary Genesis 29 in a Graphic Nutshell (a graphic)
Addendum Jacob as a Type of Israel (from C. I. Scofield)
Addendum Wenstrom Argues that Leah was Jacob’s Right Woman
Addendum Dr. Robert Dean, Jr. on Divine Discipline
Addendum Josephus’ History of this Time Period
Addendum A Complete Translation of Genesis 29
Addendum Word Cloud from a Reasonably Literal Paraphrase of Genesis 29
Addendum Word Cloud from Exegesis of Genesis 29
Many who read and study this chapter are 1st or 2nd generation students of R. B. Thieme, Jr., so that much of
this vocabulary is second nature. One of Bob’s contributions to theology is a fresh vocabulary along with a
number of concepts which are theologically new or reworked, yet still orthodox. Therefore, if you are unfamiliar
with his work, the definitions below will help you to fully understand all that is being said. Also, I have developed
a few new terms and concepts which require definition as well.
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In addition, there are other more traditional yet technical theological terms which will be used and therefore
defined as well.
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Sometimes the terms in the exegesis of this chapter are simply alluded to, without any in-depth explanation of
them. Sometimes, these terms are explained in detail and illustrated. A collection of all these terms is found
here: (HTML) (PDF) (WPD).
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Definition of Terms
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Divine
Establishment
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Also known as the laws of divine establishment. These are laws which are devised by
God for the human race (for believers and unbelievers alike). The more aligned a country
is with these laws, the greater freedom and prosperity that country will enjoy.
Furthermore, there will be greater evangelism and Bible teaching which takes place. The
further a country strays from these law results in greater tyranny and unhappiness among
its population. See the Laws of Divine Establishment (HTML) (PDF) (WPD).
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5th Stage of
National
Discipline
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This is the stage of discipline God brings upon Israel when the people are removed from
their own land and taken into slavery by some foreign power. Thieme called this the
5th Cycle of Discipline. The Five Cycles of Discipline (BDR—probably Thieme) (Mark
Perkins) (L. G. Merritt).
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The Revealed
God (or, the
Revealed Lord)
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We all come to a time of God-consciousness where we understand the concept and
possibility of the existence of God. At that point, we face 2 great questions: (1) do we
want to know this God and (2) are will willing to believe in God as He has revealed Himself
or do we make a god in our own image and worship that? In both the Old and New
Testaments, God will make Himself known (He reveals Himself) to those who will believe
in Him and to others as well. We know Him firmly and concretely as Jesus Christ; and in
the Old Testament, He is known as the God of the Jews, the Creator of the Universe, the
God of Moses (or of Abraham), etc.
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Type , Typology
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A type is a preordained representation wherein certain persons, events, and institutions
of the O.T. stand for corresponding persons, events, and institutions of the N.T. Types are
pictures or object lessons by which God has taught His redemptive plan. They are a
shadow of things to come, not the image of those things (Col. 2:17 Heb. 8:5 10:1). The
Mosaic system, for example, was a kind of kindergarten in which God's people were
trained in divine things and taught to look forward to the realities of things yet to come.
See Typology (HTML) (PDF) (WPD).
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Rebound
(Restoration to
fellowship with
God)
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In the New Testament, this is naming your sins to God, so that you are both restored to
temporal fellowship with God and are then filled with the Spirit of God. In the Old
Testament, naming your sins to God would result in a restoration of fellowship and, in
some cases, the empowerment of the Holy Spirit once again (the Holy Spirit was not given
to all Old Testament believers). See the Doctrine of Rebound (HTML) (PDF) (WPD).
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——————————
An Introduction to Genesis 29
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ntroduction: In the previous chapter, Jacob was still in the Land of Promise, eventually heading North and then
east; and God had come to him in a dream, where Jacob had the vision of the angels going up and down from
earth to heaven.
Jacob will leave the land of Canaan, and go to a land where there is deception, superstition, and a worship of false
gods. However, the worship of the True God was known within his family—although it will become apparent in
later chapters that they have some problems in this area.
Genesis 29—The Deceiver Gets Deceived (a graphic); from PinsDaddy; accessed August 11, 2017. This is
a marvelous summation of this chapter; and I may reconsider my title as a result.
J. Vernon McGee: Over this chapter I
would like to write: "Be not deceived;
God is not mocked: for whatsoever a
man soweth, that shall he also reap.
For he that soweth to his flesh shall of
the flesh reap corruption; but he that
soweth to the Spirit shall of the Spirit
reap life everlasting" (Gal. 6:7-8) .
Probably the title that we ought to put
over this chapter is "Chickens Come
Home to Roost." In the beginning of
this chapter we will see that Jacob
begins to reap the harvest of his evil
doing. The passage in Galatians is
written primarily for Christians, but it
expresses a universal law of God in
every age. It is true in any area of life.
You sow corn: you reap corn. You sow
cotton; you reap cotton. You sow
wheat; you reap wheat. You sow
tares; you reap tares.
McGee continues: Examples of this principle run all the way through the Scriptures. For instance,
Pharaoh slew the male children of the Hebrews, and in time his son was slain by the death angel.
Ahab, through false accusations, had Naboth slain and the dogs licked his blood. God sent His
prophet Elijah to Ahab with the message that, as the dogs had licked the blood of Naboth, they would
lick the blood of Ahab. And that was literally fulfilled. You remember that David found this to be an
inexorable law which was applicable to his own life. He committed the terrible sins of adultery and
murder. God forgave him for his sin. Yet, the chickens came home to roost. He reaped what he had
sown. His own daughter was raped and his son slain. Even Paul the apostle felt the weight of this law.
He had given his consent at the stoning of Stephen. Later, Paul was taken outside the city of Lystra
and was stoned and left for dead.
McGee concludes: Jacob is the classic illustration of this inflexible law. Jacob had lived by his wits.
He was rather cocky and clever. He had practiced deceit. He would stoop to use shady methods to
accomplish his purpose. And he was proud of his cleverness. But he will reap what he has sown.
There are assumptions that we will make—truth is revealed to those who want it. God’s truth is not available to
every single person, but that is a matter of their volition, rather than God’s inability to provide it. The believer who
wants to know God, Who God is and what God does will be provided with this information. That is a function of
God’s character.
So what Jacob knows is a matter of his own volition; and the same is true of his eastern family. They have some
positive volition toward the Revealed God and they will all appear to have some recognition of God’s authority as
well. Nahor is the father of those who live in the east; Abraham is the father of this very small clan in Canaan.
However, the God of Abraham is equivalent to the God of Nahor (Gen. 31:53). So, when Abraham’s servant
spoke to Bethuel and Laban about the God of Abraham; He is their God as well.
God has promised to be with Jacob during this time—therefore, Jacob is going to learn from this experience as
well as become enriched by this experience. Jacob will return to Canaan, 20 years from this time, a very changed
man. He will be married—twice—and he will have two mistresses (more properly, surrogates). His attitude toward
Esau will be changed dramatically. However, he will never achieve the status of Abraham and be called the friend
of God.
The blessings of God follow after Jacob. Jacob, as we have already observed, is not a spiritual giant—not by any
stretch of the imagination. However, he is in the line of promise, and, as such, is the recipient not only of God’s
care and protection, but of God’s blessings.
In this chapter, I will deal with two important topics: (1) How were Rachel and Leah involved in the deception of
Jacob (if at all)? (2) We believers today will not, during our lives, here the voice of Jesus teaching; we will not see
the signs and miracles that the Exodus generation saw; 99.9% of us will never witness something which is a clear,
unequivocal miracle—aren’t we getting the short end of the stick here? That first topic is one of interest; not sure
that there will be any spiritual impact in discussing it. The second topic (covered in the introduction) is extremely
important for your spiritual life today. How many times have you heard someone imagine that they were back in
the time that Jesus walked the earth?
David wrote in the psalms: Indeed, [divine] good and [God’s] grace will pursue me all the days of my life; And I
will dwell in the house of Yehowah forever. (Psalm 23:6) This describes the life of the mature believer. During his
time on earth, God’s divine good and grace pursue him; and then, in eternity, he is with God forever. What could
be a better life? And even Jacob, who is anything but a mature believer, is in the line of promise, and in this line,
goodness and grace still pursue him. God has promised this to him directly:
Are believers in the Church Age short-changed because God does not appear to us? Gen. 28:13–15 And
behold, the LORD stood above it [the stairwell] and said, "I am the LORD, the God of Abraham your father and
the God of Isaac. The land on which you lie I will give to you and to your offspring. Your offspring shall be like the
dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and
in you and your offspring shall all the families of the earth be blessed. Behold, I am with you and will keep you
wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have
promised you." (ESV)
As we discussed in Gen. 28, if Jacob had not put his trust in God before, he indeed had some trust in God now.
After all, God appeared to him in a dream. It is my opinion that Jacob is being exposed to real life at this point,
away from the protection and nurturing of his immediate family.
This, of course, makes many people think, “If God appeared to me, I would have a greater strength of faith too.”
No doubt, there are people you know (perhaps even you) who think that you have been short-changed (1) because
God has never appeared to you; (2) you were not alive when Jesus walked the earth; (3) you have never seen
anything that you could undeniably call a miracle.
This is one of the amazing things in the history of God and man: Jacob will not become a great believer, like his
grandfather Abraham. God appeared to both men; and God will appear to Jacob on many occasions. Abraham
became great in faith. However, for most of his life, Jacob advanced to a stage of mediocrity (he appears to have
ended his life well). My point being is, direct contact with God does not insure that a person will become a great
believer. In fact, it does not even guarantee that a person will become a believer.
The Exodus generation saw great miracles performed by God. Most of the miracles which occur in Exodus are
done on a grand scale, so that all the people of Egypt and all the sons of Abraham, Isaac, and Jacob could
observe them. However, bear in mind that the Egyptians, for the most part, remained hostile to the Jews, despite
the fact that they witnessed the very same miracles. There was not a mass exodus of Egyptians to go with the
Jews (although some Egyptians did accompany the Jews). The Egyptians, who witnessed these great judgments
against Egypt—and it was completely clear what was happening—they did not align themselves with the Jews.
They saw miracles which completely disparaged their own false gods; and yet, the Egyptians did not come in large
numbers to the Jewish people and say, “Let us worship your God with you.”
God remained with the Jews of the Exodus and not only continued to perform miracles for them, but spoke aloud
to them (which frightened them greatly). And yet, this generation of Jews, who witnessed a dozen or so amazing
miracles, were one of the worst generations of believers in Jewish history. Most of them died the sin unto death
out in the desert, after leaving Egypt. They saw many miracles, and yet, they continued to doubt God and rebel
against Moses and Aaron. Therefore, God killed them before entering into the Land of Promise. He later
commented, “For 40 years, I loathed that generation.” (Psalm 95:10) They saw great miracles with their own eyes;
and the miracles were confirmed by everyone there, and yet, the adults who left Egypt were nearly all a worthless
lot of believers.
There were a great many people who saw Jesus Christ during His earthly ministry; and many of them observed
miracles of healing. Yet not everyone believed. Jesus spoke to Jews, to scholars of the Old Testament, to
Romans, to Samaritans, and most of these people—who saw Jesus with their own eyes—opposed Him. In fact,
there was a coalition between the Romans and the Jews which took Jesus to the cross—and these two groups
hated one another!
The disciples were 12 of the biggest knuckleheads you have ever seen, all the way to the cross; and one of them
actually betrayed the Lord. Yet they heard the words of Jesus day after day after day; and they saw some of the
greatest miracles ever performed. People grow based upon their positive volition and their interaction with Bible
doctrine.
What you need to do is appreciate where you are and what you know; and enjoy this period of history. Being an
American, I was raised during the greatest period in America’s history, where we have enjoyed great material
prosperity and great blessing at the hand of God. Not only have I lived in a great period of American history; but
I live during one the greatest periods of time in the greatest country in human history. What God has blessed
America with has been unsurpassed in human history. The freedom, and blessing and protections from God
cannot be found anywhere in the world at any time in history.
Yet, despite this, I have also seen a significant number of Americans turn against their own country and turn
against God, ignoring or even repudiating their spiritual history. I could witness in my very own lifetime the
destruction of the United States, which is the greatest country to have ever existed up to this point in time. I am
seeing the seeds of our destruction being planted even as I write this. What could be more exciting than that?
What could be more dramatic?
We don’t need to see miracles; we don’t need to hear the voice of God; we don’t need to meet Jesus during His
very short, earthly ministry. We have the full and complete Word of God and most of us live in a country where
we have easy access to God’s Word. In fact, we have online access to over 80 English translations of the Bible.
We live during one of the greatest periods of time in human history; and many of us in the greatest nation in
human history. We are witnesses to two of the greatest evils in human history—Islam and communism. Their
evil cannot be denied, and yet it is. One of our political parties has more in common with the communist party than
with our founders; and the other party barely tolerates those who are trying to reconnect with the spirit of our
founders.
We as Americans are beneficiaries and heirs to the greatest spiritual heritage of any previous nation. For those
of us who live in the United States, we have a front row seat to one of the greatest struggles in the history of
mankind. We can see the full-on evils of socialism and Islam and how these disparate ideologies seek to destroy,
above all else, the faith of Jesus Christ—and to destroy any nation that professes Jesus as their Lord and Savior
(as well as to destroy nation Israel). I don’t know that Satan’s works have ever been more transparent as they
are today.
This is a wonderful time to be alive. This is one of the greatest and most exciting eras of human history. If you
know Bible doctrine; if the truth of God is in your thinking; then the spiritual battle which undergirds current events
is clear, unmistakable, and, quite frankly, exciting. Each day brings more news of the spiritual battle which is the
basis for all that is happening. Consequently, the choices that God has allowed us to make at this time could not
be more stark or more meaningful.
The political party which is most hostile to Christians, to nation Israel, and to the Bible, on the other hand, tries to
sell the idea that their governmental philosophies are most akin to Scripture. This requires every believer to
search the Scriptures. See Liberalism, Conservatism and Christianity (HTML) (PDF) (WPD).
Chapter 29 is an incredible chapter. About 14 years are covered in this chapter and we see the marriage of Jacob
and perhaps the most romantic verse in the entire Bible. He will see his family in Haran, the family that he has
never met. We will see how Laban has become a manipulative liar, more deceptive and unprincipled than even
Jacob; yet God, in His matchless grace, will overrule him.
Also, in this chapter, we will witness the next generation in the line of Jesus Christ (Judah) and we will see the
beginning of the line which leads to Moses and the Levitical priesthood (Levi). We will see once again the first-born, Reuben, who has all the advantages, yet he will lose them in later years.
Dr. Peter Pett: This covenant narrative reflects the fulfilment of Yahweh’s promise of fruitfulness to
Jacob and is based on the covenant significance of the names given to the sons. It is not just a story.
The names reflect their covenant relationship with God.
Pett continues with an important observation: But it is noteworthy that, in remarkable contrast to
Genesis 24, there is no mention of God until we come to the birth of the sons. It is as though the writer
is telling us that, although God’s purposes came to fruition through it, God was not directly involved
in the chicanery that took place. When Abraham’s servant sought a wife for Isaac, he went about it
prayerfully and waited for God to show His will through the acts of another catering to the needs of
his beasts. Here we have no prayer and Jacob pre-empts the situation. The contrast could not be
more stark.
Jacob’s exits from the Land of Promise seem to be typical of Israel’s banishments from the land. Israel is removed
entirely from the land in 586 b.c. and then allowed to return in 516 b.c. Then the Roman Empire, in a.d. 70
destroyed Jerusalem and slaughtered the Jews and enslaved many of them (if memory serves). I expected other
commentators to notice this, but have not run across any, until this...
Arno Gaebelein: The Lord brought him [Jacob; whom God will name Israel] to Padan-aram, where he
was to dwell as an exile for twenty years. During these twenty years Jehovah did not manifest Himself
to him, even as Israel dispersed among the nations has no communications from the Lord.
Divine institutions in Genesis 29: Most of the divine institutions can be found in Gen. 29. Obviously volition—the
function of the soul—can be found in nearly every chapter of the Bible. Jacob finds himself in Haran based upon
decisions which he, his parents and his twin brother made. Rebekah devised a way for her son Jacob to receive
Esau’s blessing by deceiving Isaac; Jacob goes along with this; and when that happens, Esau is angry enough
to kill his twin brother Jacob. Jacob has to get out of town, but Rebekah, his mother, cannot reveal that she was
in on this plot to deceive her husband, so she suggests that Jacob leave to find a wife in Haran. Isaac orders
Jacob to do that. All of that occurred in Gen. 28, which leads us to Jacob’s trip to Haran, which takes place in
Gen. 29:1. Quite obviously, the actions of Jacob, Laban, Leah, and Rachel are a tapestry of free will choices that
each of them makes.
We have the second divine institution, which is work—which is fundamental to human life. Jacob works a month
for his Uncle Laban in this chapter; and then he agrees to work 7 years in order to marry Rachel. So work is
integral to this chapter.
Jacob will, after 7 years, marry both Rachel and Leah, the daughters of Laban—and that brings the 3rd divine
institution into the picture—marriage. Jacob ends up marrying two sisters. Is that even allowed? This is
discussed in great detail in v. 18.
Before we close out this chapter, Leah bears Jacob 4 sons in rapid succession—probably in less than 4 years
time. Leah’s names for her children reveal her innermost feelings about her relationship with Jacob (as she was
not really chosen by Jacob) and about God. Bear in mind, Leah could have chosen to become very bitter over
this turn of events.
The final divine institution is that of the national entity. Although we do not have clear evidence of a national entity
to which Laban and his family belong, he has apparently worked out agreements with the people of his area
concerning use of the well (which most assume belongs to him). When people live together in roughly the same
geographical area, somehow, they must find a way to live near one another, despite having conflicting interests.
A national entity deals with those kinds of problems.
It will also become clear, from the very personal nature of portions of Genesis, that Jacob is likely the author of
these chapters in this book.
As I study a chapter, questions will occur to me—some of them important and many of them minor. Not all of
these questions will be satisfactorily answered.
|
Fundamental Questions About Genesis 29
|
1. Jacob will marry two women in this chapter. How can we reconcile this with teachings elsewhere in the
Bible?
2. Why are all of these shepherds just hanging out by the water hole and not getting water?
3. What is the deal about the well? Why did the shepherds wait there to use it?
4. How should we understand Leah’s eyes being weak? What does that even mean?
5. What is the time frame of Jacob’s marriages? Does he marry Rachel after a period of 14 years?
6. The detail here is certainly the detail that we would expect from Jacob, remembering every detail of the
first day that he met his true love. However, I am not sure of the Holy Spirit’s reason for recording this
detail.
7. In v. 10, the second verb means to approach, to come near; but it is not entirely clear what or whom
Jacob is approaching.
8.
|
It is important to understand what has gone before.
|
The Prequel of Genesis 29
|
Isaac decided, one day, to give his end-of-life blessing to his favorite son, Esau, the firstborn. He directed Esau
to kill some wild game, so that they could make a feast out of this anticipated transfer of blessing. Isaac’s wife,
Rebekah, wanted the preeminent blessing to go to Jacob. In order to direct the blessing of the firstborn to her
favorite son, Jacob, Rebekah devised a plan. Jacob would disguise himself as Esau, come to a nearly blind
Isaac with freshly cooked meat, and claim that was from his hunt. Although Isaac was quite suspicious about
the whole situation, he finally gave in and blessed Jacob, thinking that he was Esau. Isaac gave Esau the
preeminent blessing. This is all done is such a way that, only Jacob knows that his mother, Rebekah,
engineered the whole scheme. Insofar as Isaac and Esau are concerned, once the scheme came to light, this
was all Jacob’s idea.
|
Rebekah’s plan worked fine, but she did not think it through to the point where Esau reacts to what has
happened. He was extremely anger and he threatened Isaac’s life. After all, if Isaac has no children and no
wife, the only place his inheritance could go to is Esau (now, Esau did not think this through either, because he
would have been subject to justice, had he killed Jacob).
|
Isaac ended up blessing Jacob and giving him the preeminent blessing; but when Esau found out, he was livid,
and spoke gleefully and openly about killing Jacob, his so-and-so brother. Rebekah, the great manipulator,
must adjust her plans for the future and take into account that Esau, the oldest son, is ready to kill Jacob, the
younger son and Rebekah’s favorite son.
|
Rebekah and Jacob have always been disappointed with the women that Esau married (he had two wives from
the Canaanite land at this time); so Rebekah decides that the perfect way to get Jacob out of Canaan and away
from the anger of Esau is to send him east to take a wife from her family (as Abraham had done for Isaac, so
many years previous). The whole idea is, the focus would be on finding a proper wife for Isaac; but the actual
intention was to get him out of Canaan before his brother killed him.
|
Before Jacob is sent on his way, his father gives him a proper blessing—a blessing from cognizance. Because
Jacob is sent out quickly, he is apparently sent with very little. One later passage says that he left with only his
staff (which I take as being a figure of speech indicating that he had very little). My take is, he went with a very
small caravan with his mother’s nurse, Deborah. Whether they had 2 or 3 pack animals, we have no idea. But,
in any case, Jacob traveled without a dowry to offer for his wife (actually, it will end up being wives).
|
After Jacob leaves, Esau takes a look at his own decisions, and marries a woman from his family, a daughter
of Ishmael’s; a more proper wife than his Hittite wives (heathen wives from the land of Canaan).
|
While in Bethel, Jacob’s first major stop when leaving Beersheba to go east, he has a vision of angels and God
speaks to him. His actual trip east is covered in the single verse Gen. 29:1.
|
Gen. 29 will begin with Jacob heading east to find a proper wife; but mostly to escape the wrath of his brother.
|
We need to know who the people are who populate this chapter.
|
The Principals of Genesis 29
|
Characters
|
Commentary
|
Jacob
|
Jacob is the son of Isaac, the grandson of Abraham; and he is in the promised line.
God has given him the name Israel, and all of his descendants will bear that name.
Because of his conniving in the previous chapter, Jacob has been sent east to find a
wife. In this chapter, he meets Rachel, who is the love of his life; but also in this
chapter, he will find himself married to both Rachel and her sister Leah.
|
Laban
|
Laban is Jacob’s uncle, the brother of his mother Rebekah. In a previous chapter,
Rebekah laid out a plan for Jacob to deceive his father and to take Esau’s blessing.
Jacob agreed to this, and now finds himself 500 miles away, a guest of Laban.
Whereas, Jacob’s mother manipulated situations for Jacob’s benefit (in her eyes),
Laban will manipulate situations for his own benefit—something which Jacob never
sees coming.
|
The shepherds
|
When arriving in the area of Haran, Jacob comes upon 3 shepherds, who are waiting
in a field near a well with their sheep. It will turn out that they know Laban.
|
Rachel
|
Rachel is Laban’s youngest daughter, the first eastern relative that Jacob meets, and
he falls in love with her in this chapter.
|
Leah
|
Leah is Rachel’s older sister (some think plainer); and her father Laban manipulates
things so that Jacob ends up marrying Leah, when he expected to marry Rachel.
|
Reuben, Simeon,
Levi and Judah
|
Leah and Jacob’s first 4 sons.
|
Dr. Robert Dean, Jr.: Jacob and Laban are just not the most attractive people. They are connivers,
swindlers; they are trying to outdo each other. There are some interesting things that go on in the next
few chapters. From Genesis 29:1, which is when Jacob leaves the promised land and goes back to
the homeland in Haran, through chapter 31 when he leaves to return to the promised land, is the
Jacob-Laban section which talks about this interaction back and forth between the two. There are four
observations to be made as we get into this section.
We need to know where this chapter takes place.
|
The Places of Genesis 29
|
Place
|
Description
|
Canaan
|
This is the land where Jacob is coming from. This is the geographical area which
God gave to Abraham, Isaac, and Jacob. This is why Jacob leaving this area is so
important.
|
Haran
|
Haran is the city where Laban lives (or, he lives reasonably close to Haran). This
place is northeast of the land of Canaan, and the place where Jacob went to find a
wife from his own relations.
|
Paddan-aram
|
This is the general area where Laban lives.
|
Apart from Gen. 29:1a, the entirety of the next few chapters will take place in Haran.
|
Headwaters Christian Resources provides us with this outline of Jacob’s travels:
|
1. Jacob set out in haste from Beersheba and camped at Bethel (formerly Luz) before continuing on to
Paddan-aram (Genesis 28:10-29:1).
2. Jacob served in Laban’s house for 20 years before fleeing back to Canaan (Genesis 31:1-21).
3. Laban caught up with Jacob in the hill country of Gilead. Then Jacob came to Peniel where he wrestled
with God (Genesis 31:22-32:31).
4. Esau came up from Seir and met Jacob in peace; Jacob then continued on as far as Shechem
(Genesis 33).
|
From https://headwatersresources.org/map-of-jacobs-journey-to-haran-and-back/ (for the map and list of Jacob’s
travels); accessed August 12, 2017 (and slightly edited).
|
These are numbers which are found in this chapter.
|
By the Numbers
|
Item
|
Duration; size
|
Date of chapter:
|
Benson: 1760 b.c. The Bible Hub: 1928 b.c. Reese’s Chronology Bible:
1736 b.c. Klassen: 1730 b.c. This 200 year difference is being set up, as
there are two very different points of view, where some believe the Egyptian
slavery lasted 430 years; and others believe it to only be 215 years.
|
Jacob traveling from
Beersheba to Haran.
|
Barnes: The distance was about four hundred and fifty miles, and therefore
it would take Jacob fifteen days to perform the journey at thirty miles a day.
I would have guessed such a journey to be more like a month or so.
|
Jacob’s age when married.
|
Barnes: At the time of his marriage Jacob was eighty-four years of age;
which corresponds to half that age according to the present average of
human life. The idea is, cut any age in half during this time period, and you
will have a rough idea as to how the patriarch’s age compares to people
today. So, Jacob getting married at 84 is similar to us getting married at age
42.
|
Jacob’s age when siring
children.
|
Barnes: Reuben may have been born when Jacob was still only eighty-four,
and consequently Judah was born when Jacob was eighty-seven.
|
The date when Leah begins to
have children.
|
The Treasury of Scriptural Knowledge estimates this date to be 1752 b.c.
|
Leah’s sons
|
Leah will have 4 sons immediately; arguably, the most important tribes of the
Hebrew people.
|
The Patriarchal Timeline for Genesis 29
Legend
|
Birth or death
|
God speaks with Abraham
|
Historical incidents (most of which are related to Abraham)
|
Parenthetical dates (2065 b.c.) simply refer to taking the date assigned by the chronologist and using Scripture
to determine the next date.
|
MacDonald
(N. Berkeley
Bible)
|
Reese’s
Chronology
Bible
|
Bible Hub
|
Ages
|
Scripture
|
Event/Description
|
2234 b.c.
|
2097 b.c.
|
|
|
Gen. 11:24
|
Terah, Abram’s father, is born. Gen 11:24–26
Nahor lived 29 years and fathered Terah. After he
fathered Terah, Nahor lived 119 years and fathered
other sons and daughters. Terah lived 70 years and
fathered Abram, Nahor, and Haran.
|
|
1978 b.c.
|
|
|
Gen. 11:25
|
Death of Nahor, Abram’s uncle
|
|
1969 b.c.
|
|
Noah is
950
|
Gen. 9:28–29
|
Death of Noah
|
2164 b.c.
|
1967 b.c.
|
|
|
Gen. 11:26–27
|
Abraham (Terah’s son) and Lot (Haran’s son) born
in Ur of the Chaldeans. Abram would be the 43rd
generation from Adam. Gen 11:26 Terah lived 70
years and fathered Abram, Nahor, and Haran.
|
2078 b.c.
|
1881 b.c.
|
2080 b.c.
|
Abraham
is 86
|
Gen. 16:15–16
|
Ishmael born to Abraham and Hagar in the land of
Canaan. Gen 16:16 Abram was 86 years old when
Hagar bore Ishmael to him.
|
2064 b.c.
(2066 b.c.)
|
|
2066 b.c.
|
Abraham
is 100
|
Gen. 21:1–7
1Chron. 1:34
|
Isaac born to Abraham. Isaac would be the 44th
generation from Adam. Gen 21:5 Abraham was
100 years old when his son Isaac was born to him.
|
|
1841–
1816 b.c.
|
|
|
Gen. 25:12–16
1Chron. 1:29–31
|
Ishmael’s children.
|
|
1834 b.c.
1829 b.c.
(Klassen)
|
2054 b.c.
|
|
Gen. 22:1–19
|
Abraham is told by God to go to the land of Moriah
to offer up his son Isaac to God as a sacrifice. This
was a 3-day journey away. They then go to Beer-sheba, which could simply indicate that they are
returning home to Beer-sheba.
|
Treasury of Scriptural Knowledge puts this date at 1872 b.c., based upon Antiquities by Josephus.
|
(2029 b.c.)
|
1830 b.c.
|
2030 b.c.
|
Abraham
is 137
|
Gen. 23:1–20
|
The death of Sarah. She dies in Kirjatharba, it is
Hebron, in the land of Canaan. Gen 23:1 Now
Sarah lived 127 years; these were all the years of
her life. She is buried in a cave of the field of
Machpelah before Mamre; it is Hebron, in the land
of Canaan, purchased by Abraham from the sons of
Heth.
|
(2026 b.c.)
|
|
|
|
Gen. 24:1–67
Gen. 25:20
|
Isaac (Abraham’s son) and Rebecca. Gen. 25:20
Isaac was 40 years old when he took as his wife
Rebekah daughter of Bethuel the Aramæan from
Paddan-aram, and sister of Laban the Aramæan. At
this time, Isaac is living in the Negev. It is likely that
Abraham lived there as well; or near to there.
|
|
|
2026 b.c.
|
Isaac is
40
|
Gen. 25:20
|
Isaac marries Rebecca. Gen. 25:20
|
|
1826 b.c.
|
|
|
Gen. 25:1
|
Abraham marries Keturah. Smith puts the date at
1860 b.c.; and Treasury of Scriptural Knowledge at
1853 b.c.
|
|
|
|
|
Gen. 25:2–4
1Chron. 1:32–33
|
Abraham’s fathers children by Keturah.
|
|
1817 b.c.
|
|
Shem is
600
|
Gen. 11:11
|
Death of Shem.
|
2004 b.c.
|
1807 b.c.
|
2006 b.c.
|
Abraham
is 160;
Isaac is
60
|
Gen. 25:19,
21–26
|
Jacob & Esau born to Isaac. Gen 25:26 After this,
his brother came out grasping Esau's heel with his
hand. So he was named Jacob. Isaac was 60 years
old when they were born. Therefore, Abraham
would be 160 years old.
|
(1991 b.c.)
|
|
|
|
Gen. 25:5–6
|
Isaac is the heir of all things that Abraham has (but,
most importantly, of the covenant of God with
Abraham).
|
1989 b.c.
|
1792 b.c.
|
1991 b.c.
|
Abraham
is 175
|
Gen. 25:7–10
|
Abraham dies. Gen 25:7 This is the length of
Abraham's life: 175 years. He is buried in the cave
of Machpelah near Mamre, in the field of Nephron
(this would be with Sarah).
|
|
|
|
|
Gen. 25:11
|
God blesses Isaac.
|
(1943 b.c.)
|
1788 b.c.
|
|
|
Gen. 25:17
|
The death of Ishmael. Gen 25:17 This is the length
of Ishmael's life: 137 years. He took his last breath
and died, and was gathered to his people.
|
|
|
|
Eber is
464
|
Gen. 11:17
|
Death of Eber.
|
|
1782 b.c.
|
1978 b.c.
|
|
Gen. 25:27–34
|
Jacob obtains Esau’s birthright for a mess of
pottage.
|
|
1782 b.c.
1740 b.c.
(Klassen)
|
|
|
Gen. 26:1–5
|
A famine in the land; God renews covenant with
Isaac at Gerar.
|
|
|
|
|
Gen. 26:6–10
|
Rebecca and Isaac in Gerar.
|
|
|
|
|
Gen. 26:11–16
|
Isaac is blessed by God in Gerar.
|
|
1782 b.c.
1735 b.c.
(Klassen)
|
|
|
Gen. 26:17–22
|
Strife between Isaac and Philistines in and near
Gerar.
|
|
1767 b.c.
|
|
|
Gen. 26:34–35
|
Esau marries two Canaanite women.
|
|
1757–
1739 b.c.
1733 b.c.
(Klassen)
|
|
|
Gen. 26:23–25
|
Isaac makes an altar in Beer-sheba.
|
(1943 b.c.)
|
1744 b.c.
|
|
Ishmael is
137
|
Gen. 25:17–18
|
The death of Ishmael.
|
|
1738 b.c.
c 1732 b.c.
(Klassen)
|
1977 b.c.
|
|
Gen. 26:26–33
|
Isaac’s alliance with Abimelech at Beersheba.
|
(1929 b.c.)
|
1737 b.c.
1730 b.c.
(Klassen)
|
1929 b.c.
|
|
Gen. 27:1–46
|
Jacob by deception receives a final blessing from
Isaac that was meant for Esau.
|
|
|
|
|
Gen. 28:1–5
|
Jacob goes to his Uncle Laban’s home in Padan-aram for a wife.
|
|
|
1928 b.c.
|
|
Gen. 28:10–22
|
Jacob’s dream; God speaks to Jacob.
|
|
|
|
|
Gen. 28:6–9
|
Esau marries a daughter of Ishmael.
|
|
|
1906 b.c.
(For
descendants)
|
|
Gen. 36:1–42
|
Esau’s marriages and descendants.
|
|
1736 b.c.
1730 b.c.
(Klassen)
|
1928 b.c.
|
|
Gen. 29:1–14
|
Jacob in Haran (Charan).
|
|
1736–
1729 b.c.
1730–
1723 b.c.
(Klassen)
|
|
|
Gen. 29:15–20
|
Jacob works 7 years to marry Rachel, but is
deceived by Laban, and Jacob marries Leah, her
older sister.
|
|
1729 b.c.
1724 b.c.
(Klassen)
|
1921 b.c.
|
|
Gen. 29:21–31
|
Jacob marries Rachel
|
(1915 b.c.)
|
1729–
1716 b.c.
1723–
1710 b.c.
(Klassen)
|
1921 b.c.
1916 b.c.
(Rachel
bears
Joseph)
|
|
Gen. 29:32–34
Gen. 30:1–6
Gen. 29:35
Gen. 30:9, 7–8,
10–24
|
Jacob has 12 children by his wives, Rachel and
Leah; and by their personal servants as well. Reese
breaks the timeline down in smaller increments in
his book.
|
1915 b.c.
|
|
|
|
Gen.
|
Joseph is born.
|
|
1711 b.c.
|
|
|
Gen. 36:31–33
1Chron. 1:43–44
Gen. 26:34–39
1Chron. 1:45–50
Gen. 36:40–43
1Chron. 1:51–54
|
The kings of Edom.
|
(1909 b.c.)
|
1716 b.c.
1710 b.c.
(Klassen)
|
|
|
Gen. 30:25–43
Gen. 31:1–16
|
Jacob’s final years with Laban.
|
|
|
|
|
Gen. 31:17–55
|
Jacob’s departure from Laban.
|
|
|
1908 b.c.
|
|
Gen. 32:1–23
|
Jacob returns to Canaan.
|
|
|
1906 b.c.
|
|
Gen. 32:24–32
Gen. 35:10
|
Jacob wrestles with the angel.
|
|
|
1906 b.c.
|
|
Gen. 33:1–16
|
Jacob meets Esau face to face.
|
|
1715 b.c.
1710 b.c.
(Klassen)
|
1906 b.c.
|
|
Gen. 33:17–20
|
The resumption of Jacob’s journey.
|
|
1711–
1708 b.c.
1706–
1705 b.c.
(Klassen)
|
|
|
Gen. 38:1–5
1Chron. 2:3
|
Judah fathers 3 sons.
|
|
1700 b.c.
1687 b.c.
(Klassen)
|
1906 b.c.
|
|
Gen. 34:1–31
|
Dinah, daughter of Judah, is defiled.
|
|
|
1906 b.c.
|
|
Gen. 35:1–15
|
Jacob returns to Bethel.
|
|
1700 b.c.
1710 b.c.
(Klassen)
|
1903 b.c.
|
|
Gen. 35:16–19
48:7 35:20–22
|
Rachel dies when giving birth to Benjamin.
|
(1898 b.c.)
|
|
|
|
Gen. 35:27 37:1
|
The return to Hebron.
|
|
1699 b.c.
|
|
Joseph is
17
|
Gen. 37:2–11
|
Joseph—his early days and his dreams.
|
|
|
|
|
Gen. 37:12–35
|
Joseph in Shechem and Dothan.
|
1897 b.c.
|
|
1898 b.c.
|
|
Gen. 37:36 39:1
|
Joseph is sold into slavery, to end up in Egypt.
|
|
c1699–
1690 b.c.
|
1898 b.c.
|
|
Gen. 39:2–6
|
Joseph enjoys prosperity in Egypt.
|
|
c1695 b.c.
1707 b.c.
(Klassen)
|
1898 b.c.
|
|
Gen. 38:6–11
|
Judah and Tamar.
|
|
1692 b.c.
|
|
|
Gen. 38:12–26
|
Judah’s wife dies.
|
|
1692 b.c.
1691 b.c.
(Klassen)
|
|
|
Gen. 38:27–30
1Chron. 2:4
|
The birth of Pharez, the 41st generation from Adam.
|
|
c1690 b.c.
1689 b.c.
(Klassen)
|
1889 b.c.
|
|
Gen. 39:7–19
|
Joseph flees adultery.
|
|
|
1889 b.c.
|
|
Gen. 39:20–23
|
Joseph is put into jail; yet prospers in jail.
|
(1887 b.c.)
|
1688 b.c.
|
1887 b.c.
|
|
Gen. 40:1–23
|
Joseph gives the interpretation of the dreams of the
baker and the butler.
|
1884 b.c.
|
1687 b.c.
|
|
Isaac is
180
|
Gen. 35:28–29
|
The death of Isaac. Now the days of Isaac were 180
years. (Gen. 35:28)
|
(1885 b.c.)
|
1686 b.c.
|
1886 b.c.
|
|
Gen. 41:1–37
|
Joseph interprets the Pharaoh’s dream.
|
|
|
1886 b.c.
|
|
Gen. 41:38–44
|
Joseph is made governor.
|
|
|
|
|
Gen. 41:45
|
Joseph marries Asenath.
|
1884 b.c.
|
1686–
1679 b.c.
|
1886 b.c.
(Beginning)
|
|
Gen. 41:46–49
|
The 7 years of plenty.
|
|
1685–
1683 b.c.
|
|
|
Gen. 41:50–53
|
Sons are born to Joseph.
|
|
1685–
1681 b.c.
|
|
|
Ex. 6:16
Num. 3:17
1Chron. 6:1, 16
|
The descendants of Levi are born.
|
|
1679–
1672 b.c.
|
1875 b.c.
|
|
Gen. 41:54–57
|
The seven years of famine.
|
(1876 b.c.)
|
1678 b.c.
1677 b.c.
(Klassen)
|
1875 b.c.
|
|
Gen. 42:1–44:34
|
Joseph provides his family with food.
|
|
|
1875 b.c.
|
|
Gen. 45:1–15
|
Joseph reveals himself to his brothers.
|
|
|
1875 b.c.
|
|
Gen. 45:16–28
|
Jacob hears that his son, Joseph, is still alive, and
he prepares to travel to Egypt himself.
|
|
1677 b.c.
|
|
|
Ruth 4:18
1Chron. 2:5
|
Birth of Hezron, the 40th generation.
|
1873 b.c.
|
1677 b.c.
|
1875 b.c.
|
|
Gen. 46:1–7, 28
|
Jacob goes to Egypt after God’s assurance in
Beersheba.
|
|
|
1875 b.c.
|
Jacob is
130
|
Gen. 46:8–27
Ex. 1:1–5
|
Summary of the 70 who came to Egypt. Compare
Gen. 47:8–9 and 46:27 for Jacob’s age.
|
|
|
1875 b.c.
|
|
Gen. 46:29–34
47:1–12
|
The people of Joseph are established in Egypt.
|
|
1676–
1675 b.c.
|
|
|
Gen. 47:13–21
|
Joseph continues as prime minister in Egypt,
exercising wise leadership during the famine.
|
|
|
|
|
Gen. 47:22–26
|
The land of the priests in Egypt.
|
|
1672–
1593 b.c.
|
|
|
1Chron. 2:6–8
|
Zerah, the brother of Pharez, and his descendants.
|
|
1671 b.c.
1660 b.c.
(Klassen)
|
|
|
Gen. 48:1–22
|
Blessings to Manasseh and Ephraim.
|
|
1660 b.c.
1665 b.c.
(Klassen)
|
|
|
|
Birth of Berith to Ephraim.
|
|
|
|
|
Gen. 47:28–31
|
The last days of Jacob; his charge to Joseph.
|
|
|
1859 b.c.
|
|
Gen. 49:1–32
|
Jacob speaks to his sons, giving them their final
blessings and encouraging them.
|
1857 b.c.
|
1660 b.c.
|
1859 b.c.
|
Jacob is
147
|
Gen. 49:33
|
The death of Jacob.
|
|
|
1859 b.c.
|
|
Gen. 50:1–14
|
The burial of Jacob.
|
|
|
|
|
Gen. 50:15–21
|
The fears of Joseph’s brothers after the death of
Jacob.
|
|
1638 b.c.
1644 b.c.
(Klassen)
|
|
|
|
Birth of Resheph (who is in the line between
Ephraim and Joshua).
|
|
1625 b.c.
1620 b.c.
(Klassen)
|
|
|
Num. 26:58
|
Birth of Aram (Levi’s grandson and Moses’ father.
|
|
1623 b.c.
1604 b.c.
(Klassen)
|
|
|
|
The birth of Ram, the 39th generation.
|
|
1615 b.c.
1625 b.c.
(Klassen)
|
|
|
|
The birth of Telah, in the line between Ephraim and
Joshua.
|
|
|
|
|
Gen. 50:22–23
|
Joseph’s last days.
|
|
1606 b.c.
|
|
|
Gen. 50:24–25
|
Joseph’s last words.
|
1805 b.c.
(1805 b.c.)
|
|
1806 b.c.
|
Joseph is
110
|
Gen. 50:26
Ex. 1:6
|
The death of Joseph. His brothers also die.
|
|
1606–
1462 b.c.
|
|
|
Gen. 47:27
Ex. 1:7
|
The population explosion among the Jews living in
Egypt.
|
Bibliography
|
MacDonald’s timeline is from: http://www.bibleistrue.com/qna/qna63.htm accessed October 11, 2011 and August
12, 2014. Included in MacDonald’s timeline is a timeline for Egypt interspersed.
|
See http://www.bibleistrue.com/qna/qna63dating.htm for his justification of his timeline.
The Bible Hub timeline (accessed January 11, 2015) appears to be pretty thorough, but no one specifically is credited.
|
From: http://www.christianshepherd.org/bible_study_guides/abram_to_the_exodus.pdf (Christian shepherd).
This source believes that the Jews live only a short time in Egypt (210 years).
|
The Reese Chronological Bible; KJV translation; Editor: Edward Reese; ©1977 by Edward Reese and Klassen’s dating
system ©1975 by Frank R. Klassen; Ⓟ1980 by Bethany House Publishers, South Minneapolis, MN; pp. 18–19, 54–74.
The Modern Language Bible (The New Berkeley Version), Revised Edition; ©1969 by Hendrickson Publishers, Inc.;
pp. 10–54.
|
Many commentators put Jacob’s age as 77 when he arrives in Haran (probably an area far outside of that city).
I believe that this originally comes from work that Luther first did on this passage. The issues at hand are quite
simple and easy to explain and understand. Those issues are dealt with in the final point.
|
The Age of Jacob When He Leaves Canaan for Haran
|
1. In my studies, I have come across 4 different ages given for Jacob when he leaves Canaan and comes
to Haran. The most common age give is 77; however, I have also come across 57 (by Clarke 1) and 60
and 70 years (60, I can’t remember from where; 703).
2. These are the typical ages ascribed to Jacob:
1) 15 years old when Abraham died.
2) 77 years old when he fled to Haran.
3) 84 years old when he married.
4) 90 years old when Joseph was sold into slavery.
5) 130 years old when he moved to Egypt.
6) 147 years old when he died.2
3. These are the numbers that we know for certain:
1) Isaac was 60 years old when Rebekah bore Jacob (and Esau). Gen 25:20–26
2) Esau marries at age 40 (Jacob would be the same age). Gen. 26:34
3) Ishmael lives to the age of 137; he is 13 years older than Isaac. Gen. 16:16 25:17
4) Isaac lived 180 years (Gen 35:28) (Jacob is 120 years old when he died (180-60))
5) Jacob worked for Laban 20 years, 14 for his daughters 6 for his flock (Gen 31:41)
6) Joseph interpreted the dream for the cupbearer at 28 (Gen 41:1)
7) Joseph appeared before Pharaoh at 30 (Gen 41:46)
8) Benjamin was born in when Jacob was in Bethel (Gen 35) (meaning all his other children are born
when he is in Laban)
9) Joseph was the last son recorded to be born of Jacob before he moved back to Canaan
(Gen. 30:25)
10) There were 7 year of abundance 7 year of famine (which we do not know when it occurred). Jacob
actually came to Egypt during the 2nd year of famine.
11) Jacob (Israel) appeared before Pharaoh at 130 (Gen 47:9) (10 years after Isaac died)
12) Jacob (Israel) died at 147 years old (Gen 47:28)
13) Joseph died at 110 (Gen 50:22-25, Ex 13:19)3
4. Since the problems of Esau’s marriages are apparent in Gen. 28, Jacob is at least 40 years old when
leaving Canaan for Haran.
5. The intervening event between Esau’s bad marriages (Gen. 26:34) and Jacob leaving Canaan (Gen. 28)
is the deception of Gen. 27, where Isaac believes that he is getting old, to the point where he needs to
make an end-of-life blessing and assign his privileges in the line of promise to Esau, his favored son.
6. Basically we are looking at two major factors...Esau’s marriages have become problematic for Isaac and
Rebekah—so that should not require any more than 5 years before that becomes apparent (making
Jacob at least 45 years old). And, further, Isaac thinks himself as coming to the end of his life. Let me
suggest, since his older brother Ishmael died at age 130, Isaac might consider that he might die at the
same age (which would make Jacob 70 years old). However, Isaac might not wait until age 130; and if
he had a week of feeling puny, then that in itself might be enough to make Isaac think that his life was
coming to an end (and that could occur at age 110 or 120).
7. Given these reasonable assumptions, Isaac is probably between the ages of 45 and 80 when he leaves
Canaan to go find a wife.
8. Now, let’s bring Joseph’s age into the picture.
1) Joseph is 30 when he stands before Pharaoh.
2) Then there are 7 years of prosperity followed by 2 years of famine, at which point, Joseph sends
for his father, and his father comes to him. So Joseph would be 39 years old and his father Jacob
is 130. This means that Jacob is 91 years old when Joseph is born.
3) At the birth of Joseph, Jacob said to Laban, “Send me back to Canaan.” (Gen. 30:25). At that point,
Jacob and Laban determine a new salary schedule (Gen. 30:27–34).
4) 4–6 years pass, and Jacob leaves Haran, as required by God.
5) And this is where we get the famous figure of 77 years of Jacob moving to Haran (91+6–20).
|
James Burton Coffman: In terms of normal aging and life spans today, these figures could be cut almost in half
to correspond to the equivalent situations in our own time. So where is any problem with the ages? The ancients
had no problem with them, and only unbelievers have any problem with them now. And even if there should be
thought to be a problem, the imaginative, changing, and undependable guesses of modern critics can afford
no viable solution.
|
1 Adam Clarke, Adam Clarke’s Commentary on the Bible; from e-Sword, Gen. 29:20.
2 From http://www.biblecharts.org/oldtestament/interestingfactsaboutjacob.pdf accessed July 31, 2017.
3 Mostly from https://tben.wordpress.com/2010/08/21/the-timeline-of-the-lives-of-isaac-jacob-and-joseph/ accessed
July 31, 2017.
Also referenced http://hiswordsarepure.com/TheLifeOfJacob.htm accessed July 31, 2017.
|
One of the many places where this chapter is summarized.
|
The Summarized Bible on Genesis 29
|
Contents: Jacob and Laban, two bargain makers (chiselers), meet.
Characters: Jacob, Laban, Rachael, Leah, Reuben, Levi, Judah.
Conclusion: The believer who has erred may not be forsaken of God, but he is permitted to reap the
shame and sorrow of his self–chosen way. Matt. 7:2.
Key Word: Beguiled, Gen. 29:25.
Strong Verses: Gen. 29:20 So Jacob served seven years for Rachel, and they seemed to him but a few days
because of the love he had for her.
Striking Facts: Jacob at Haran, pictures the nation descended from him at the present time. He was away
from the place of blessing, without an altar, but yet under the covenant care of Jehovah and
eventually to be brought back.
|
Keith L. Brooks, Summarized Bible; Complete Summary of the Bible; ©1919; from e-Sword, Gen. 29 chapter comments
(edited). Brooks is one of the few commentators who see Jacob’s exit from Canaan as related to Israel being subjected
to the 5th Stage of National Discipline.
|
Here is what to expect from Genesis 29:
|
Clarke’s Synopsis of Genesis 29
|
Jacob proceeds on his journey (Gen. 29:1). Comes to a well where the flocks of his uncle Laban, as well as
those of several others, were usually watered (Gen. 29:2–3). Inquires from the shepherds concerning Laban
and his family (Gen. 29:4–6). While they are conversing about watering the sheep (Gen. 29:7–8), Rachel
arrives (Gen. 29:9). He assists her to water her flock (Gen. 29:10); makes himself known unto her
(Gen. 29:11–12).
|
She hastens home and communicates the tidings of Jacob’s arrival to her father (Gen. 29:12). Laban hastens
to the well, embraces Jacob, and brings him home (Gen. 29:13). After a month’s stay, Laban proposes to give
Jacob wages (Gen. 29:14–15).
|
Leah and Rachel described (Gen. 29:16–17).
|
Jacob proposes to serve seven years for Rachel (Gen. 29:18). Laban consents (Gen. 29:19). When the seven
years were fulfilled, Jacob demands his wife (Gen. 29:20–21). Laban makes a marriage feast (Gen. 29:22);
and in the evening substitutes Leah for Rachel, to whom he gives Zilpah for handmaid (Gen. 29:23–24).
|
Jacob discovers the fraud, and upbraids Laban (Gen. 29:25). He excuses himself (Gen. 29:26); and promises
to give him Rachel for another seven years of service (Gen. 29:27). After abiding a week with Leah, he receives
Rachel for wife, to whom Laban gives Bilhah for handmaid (Gen. 29:28–29). Jacob loves Rachel more than
Leah, and serves seven years for her (Gen. 29:30).
|
Leah being despised, the Lord makes her fruitful, while Rachel continues barren (Gen. 29:31). Leah bears
Reuben (Gen. 29:32), and Simeon (Gen. 29:33), and Levi (Gen. 29:34), and Judah; after which she leaves off
bearing (Gen. 29:35).
|
Like all chapters of the Word of God, you need more than just the simple plot outline to understand what God
wants us to know.
|
Adam Clarke, Adam Clarke’s Commentary on the Bible; from e-Sword, Gen. 29 chapter comments.
|
Commentators have given us a brief overview of Genesis 29.
|
Brief Descriptions of Genesis 29 (Various Commentators)
|
Dr. Thomas Constable: Jacob met Rachel at the well and watered the flocks in spite of opposition against doing
so. His love for her led him to serve Laban for seven years to obtain her as his wife. Laban deceived Jacob into
marrying Leah, the first-born, so Jacob had to work another seven years for Rachel.
|
Thomas: Jacob is now in the greatest of all schools, that of experience, and there are many lessons to learn.
These three chapters (xxix-xxxi.) cover...[probably twenty years] of his life, and are the record of a large part
of his training.
|
Dr. Peter Pett: Jacob Meets Come to His Relatives’ Family Tribe and Marries Laban’s Two Daughters
(Gen. 29:1–30). Jacob’s Sons are Born (Gen. 29:31 to Gen. 30:24).
|
Dr. Robert Dean, Jr.: In the first fourteen verses God leads Jacob to his family in Haran. This leadership isn't
overt. We don't see God doing anything. He is not overtly directing Jacob's steps. He is working behind the
scenes, but as we look at this through the vantage point of the writer we see that God is in control of all the
circumstances in bringing about His desired end. It is up to Jacob, the believer in the middle of this
circumstance, to apply doctrine and to pass the test. God is teaching him certain things. In these first 14 verses
we see God leading Jacob to his family and we see parallels to Genesis 23, but there are certain contrasts as
well. Jacob isn't praying for God's direction, nevertheless he is being led by God. It is very clear that God is
orchestrating this and that the parallels between the two chapters are divinely established.
|
Here, we can get a good overview of this chapter.
|
Brief Outlines of Genesis 29
|
Benson:
(1,) How he was brought in safety to his journey’s end, and directed to his relations there, who bid him
welcome, Gen. 29:1–14.
(2,) How he was comfortably disposed of in marriage, Gen. 29:15–30.
(3,) How his family was built up in the birth of four sons, Gen. 29:31–35.
|
Matthew Henry:
Gen. 29:1–8 Jacob comes to the well of Haran.
Gen. 29:9–14 His interview with Rachel, Laban entertains him.
Gen. 29:15–30 Jacob's covenant for Rachel, Laban's deceit.
Gen. 29:31–35 Leah's sons.
|
Cambridge:
Gen. 29:1–14. Jacob at the well.
Gen. 29:15–30. Jacob’s marriage with Leah and Rachel.
Gen. 29:31–30:24 Birth of Jacob’s children.
Gen. 30:25–43. Jacob serves Laban for a wage in flocks and herds.
|
Treasury of Scriptural Knowledge:
Gen. 29:1–8 Jacob comes to the well of Haran;
Gen. 29:9–12 He becomes acquainted with Rachel;
Gen. 29:13–17 Laban entertains him;
Gen. 29:18–22 Jacob covenants for Rachel;
Gen. 29:23–27 He is deceived by Laban with Leah;
Gen. 29:28–31 He marries also Rachel, and serves for her seven years more;
Gen. 29:32 Leah bears Reuben;
Gen. 29:33 Simeon;
Gen. 29:34 Levi;
Gen. 29:35 and Judah.
|
Arno Gaebelein:
CHAPTER 29 Jacob with Laban
1. Jacob’s arrival at Padan–aram (Gen. 29:1–14)
2. His service for Rachel (Gen. 29:15–20)
3. Laban’s deception (Gen. 29:21–25)
4. Jacob receives Rachel (Gen. 29:26–31)
5. Leah’s sons (Gen. 29:32–35)
|
Ron Snider sets this up somewhat like a chiasmos:
I. Jacob meets his relatives. vs 1-14
II. 7 years service for Rachel. vs 15-20
III. Laban's deception. vs 21-26
IV. 7 years service for Rachel. vs 27-30
V. Jacob's sons. vs 31-35
|
Dean prepares us for a study of this chapter.
|
Dr. Robert Dean, Jr.’s Introductory Observations of Genesis 29
|
1) The Lord who was a primary factor and focus in chapter 28 is not in view in most of chapter 29, until the
end in v. 31, so His work is not in front as we come to these episodes, we simply read what Jacob is
doing.
2) The primary mention of the Lord in chapter 29, and again in chapter 30, is restricted to His opening the
womb or His work in the pregnancies of Rachel and Leah. We don't see any new revelation, any direct
guidance. So the Lord is really in the far background. Behind the scenes of what is going on. We are
simply watching the life of Jacob and his relationship to Laban, his marriages and what happened in those
marriages. So it is a really family dynamic situation where we are seeing the outworking of certain spiritual
principles as opposed to a section that is more oriented to teaching certain spiritual principles. So in some
way we are looking at how God is working behind the scenes.
3) Twice in this section Laban recognizes that he has been blessed in terms of his relationship with Jacob
because of the Lord's blessing of Jacob. So when the Lord is mentioned He is mentioned in relation to
opening the wombs of Rachel and Leah, he is mentioned in terms of the source of blessing on Jacob and
Laban's blessing by association. It is not until the end of chapter 31—this is a 20-year period of time
between chapter 28 and chapter 31—that God is referenced by two or three different people.
4) So we see something going on in the background, and in that way there is some application for us
because we live in an era of history when God is not working, as it were, directly or overtly in our lives in
the way He did in the Old Testament. There is no special revelation. God is not giving new information
or personal guidance through dreams and visions, or speaking through prophets and giving special
revelation. It is a time when God is testing us to see if we are willing to walk by faith in a completed canon
of Scripture and to trust Him in terms of what He has revealed, understanding that He is still at work in
history and in our lives, but that is a covert ministry as opposed to an overt ministry.
|
The first title is often applicable to the entire chapter (although it may pertain just to the verses which follow it
to the next section heading).
|
Paragraph Divisions of Modern Translations for Genesis 29 (from Dr. Bob Utley)
|
NASB
|
NKJV
|
NRSV
|
TEV
|
NJB (FOLLOWS MT)
|
Jacob Meets Rachel
|
Jacob Meets Rachel
|
Jacob's Success in Haran
(Gen. 29:1 to Gen.
31:55)
|
Jacob Arrives at
Laban's Home
|
Jacob Arrives at
Laban's Home
|
Gen. 29:1-3
|
Gen. 29:1-3
|
Gen. 29:1-3
|
Gen. 29:1-3
|
|
|
|
|
Gen. 29:4 a
|
|
|
|
|
Gen. 29:4 b
|
|
|
|
|
Gen. 29:5 a
|
|
|
|
|
Gen. 29:5 b
|
Gen. 29:1-8
|
Gen. 29:4-8
|
Gen. 29:4-8
|
Gen. 29:4-8
|
Gen. 29:6 a
|
|
|
|
|
Gen. 29:6 b
|
|
|
|
|
Gen. 29:7
|
|
|
|
|
Gen. 29:8
|
|
Gen. 29:9-12
|
Gen. 29:9-12
|
Gen. 29:9-12
|
Gen. 29:9-12 a
|
Gen. 29:9-14 a
|
|
|
|
Gen. 29:12-14
|
|
Gen. 29:13-14
|
Gen. 29:13-14
|
Gen. 29:13-14
|
|
Jacob's Two
Marriages
|
|
Jacob Marries Leah
and Rachel
|
|
Jacob Serves Laban
for Rachel and Leah
|
Gen. 29:14-19
|
Gen. 29:15-20
|
Gen. 29:15-20
|
Gen. 29:15-20
|
Gen. 29:15-17
|
|
|
|
|
Gen. 29:18
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Gen. 29:19-20
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Laban's Treachery
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Gen. 29:21-25
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Gen. 29:21-30
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Gen. 29:21-30
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Gen. 29:21-30
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Gen. 29:26-27
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Gen. 29:20-30
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Gen. 29:28-30
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The Children of Jacob
(Gen. 29:31 to Gen.
30:24)
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The Children Born to Jacob
(Gen. 29:31 to Gen.
30:24)
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Jacob's Children
(Gen. 29:31 to Gen.
30:24)
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Gen. 29:31-35
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Gen. 29:31 to Gen.
30:8
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Gen. 29:31 to Gen.
30:8
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Gen. 29:31-35
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Gen. 29:31 to Gen.
30:8
|
There is clearly little agreement on the division of this chapter, some of them taking in the following chapter and
one of them taking in the next 2 chapters. In my opinion, the final section of this chapter (Jacob’s Children)
should have been combined with the first half of the next chapter into a separate chapter—one which deals with
Jacob’s offspring.
|
From Dr. Bob Utley, Copyright © 2014 Bible Lessons International; www.freebiblecommentary.org; from e-sword; Gen. 29
chapter comments).
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Dr. Talmage gives us a sensual description of the scene that we are about to study: A scene in
Mesopotamia, beautifully pastoral. A well of water of great value in that region. The fields around
about it white with three flocks of sheep lying down waiting for the watering. I hear their bleating
coming on the bright air, and the laughter of young men and maidens indulging in rustic repartee. I
look off, and I see other flocks of sheep coming, Meanwhile, Jacob, a stranger, on the interesting
errand of looking for a wife, comes to the well. A beautiful shepherdess comes to the same well. I see
her approaching, followed by her father’s flock of sheep. Jacob accosts the shepherds and asks them
why they postpone the slaking of the thirst of these sheep, and why they did not immediately proceed
to water them? The shepherds reply to the effect: “We are all good neighbours, and as a matter of
courtesy we wait until all the sheep of the neighbourhood come up. Besides that, this stone on the
well’s mouth is somewhat heavy, and several of us take hold of it and push it aside, and then the
buckets and the troughs are filled, and the sheep are satisfied. We cannot, until all the flocks be
gathered together, and till they roll the stone from the well’s mouth; then we water the sheep.”
Dr. Thomas Constable: Jacob had travelled about 450 miles from Beersheba to Haran (Gen. 29:4).
Notice the absence of prayer for divine guidance to the woman of God's choosing, which dominates
the story of Abraham's servant's visit to the same area for the same purpose (ch. 22).
I should warn you that I may get bogged down in some of the details of this chapter. The intention is, to eventually
smooth out all of the action which takes place.
Changes—additions and subtractions (for Genesis 29):
I have added around 10 translations to the Genesis study and have revamped the organization of these
translations. Since then, I have made some additional changes to this organization in subsequent chapters.
The Lexham English Bible: Up until this time, because I obviously did not look into the matter, I thought that the
LEB was an old translation, so I have essentially ignored it. However, this is a 2010 Bible translation. On their
webpage, they write: the entire translation process of the LEB helps you identify difficult texts, idiomatic phrases,
grammatical issues...[with the result that you will have] A better understanding of the Bible in English-whatever
translation you use. It appears that this is the kind of Bible designed for the computer (and there is a Logos
version with a great many mouse tips throughout). The information available on the computer version is quite
remarkable.
Another minor change—when the NET Bible footnote has a lot to say about the actual exegesis, I will only list it
in the Hebrew exegesis and not in the NET Bible translation. There are so many language footnotes in the NET
Bible, that it completely bogs down the rhythm of the NET translation. Therefore, it seemed more appropriate to
place many of these footnotes with the Hebrew exegesis; or as a footnote in the text of my remarks.
Similarly, if I take some of the notes from Syndein’s pages (which are notes from R. B. Thieme, Jr.), then I will list
them only in one place, giving the proper attribution.
I have begun to pay closer attention to the work of Stephen Armstrong. I do not always agree with him, but I have
found that he brings a unique and often very perceptive perspective to whatever Scripture he comments on. His
website is https://www.versebyverseministry.org
Over the past few chapters that I have done, I have begun to gather the comments of others together by topic as
related to the verse being examined.
I have added a new section (which may be a doctrine or it may simply be a short paragraph) explaining how Jesus
Christ is found in this particular chapter. This should have been done ages ago and I have no idea why it just
occurred to me. In many chapters of the Bible, there should be prophecy, foreshadowing or a further delineation
of the line of Christ. Whenever this is found, I will include this section as a part of the chapter. This will be called
Jesus Christ in Genesis 29.
I have also added a doctrinal box, Fundamental Questions About Genesis 29 (or, whatever). As I read and
study a chapter, questions about this chapter occur to me. Now I will simply formalize them by including them in
this section. This does not mean all of these questions will be answered (or answered satisfactorily); just that they
occur to me and are in my thoughts as I work through the chapter.
In the links, in the Charts, Graphics and Short Doctrines section, portions of the text are no longer linked (like,
many commentators).
I have come across full page graphics on a chapter which I call graphic nutshells. I will place these at the end
of a chapter in the chapter summary; but you may choose to review them prior to studying this chapter.
You may not realize it, but personally, I have no idea what is going to happen every time I begin a new chapter
from the Word of God. Will I be able to understand the material? Will the material speak to me? Will I be able
to explain what these words mean so that others understand them? What I hope and pray for every time is to be
able to as thoroughly exploit the material as possible, explaining and then presenting illustrations from life which
help to make the concepts clear.
Many of these new charts and ideas will be eventually added to previous chapters of Genesis.
I drew from hundreds of sources for this chapter. I literally stand on the shoulders of thousands of men in order
to put this document together.
——————————
As always, 3 separate translations will be produced for each verse. The slavishly literal translation attempts to
preserve word order and number, making it more literal than Young’s translation (however, I do not preserve the
consistency of the translation that Young does). The moderately literal translation may add or delete a definite
article, change the number of a noun to correspond with the English sense of thinking, and the order is often
changed in order to better represent our English sentence structure. The paraphrase is an attempt to give a
thought-for-thought interpretation of what each verse tells us.
Jacob Arrives in Haran and Speaks to Some Shepherds
The description was edited heavily.
|
The Pulpit Commentary Outlines Genesis 29:1–14
|
Jacob at the well of Haran: a romantic adventure.
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I. JACOB’S MEETING WITH THE SHEPHERDS.
1. The providential discovery. The well in the field with the three flocks of sheep lying by it enabled Jacob
to ascertain his whereabouts, and ultimately led to his finding Rachel. God guides the steps of his people
without interfering with the ordinary course of nature, simply directing them in the exercise of sense and
intelligence...
2. The friendly conversation. Saluting the shepherds as his brethren, i.e. as masters of a common craft,
Jacob gathers from their frank communications that he was on the outskirts of Haran, in which his uncle
Laban was a prosperous and wealthy citizen, and that his cousin Rachel was on the road...with a flock
of her father’s sheep...Seldom anything is lost, but frequently much is gained, by courteous inquiries.
3. The prudent counsel. Observing his friends disposed to indolence, and perhaps desirous of meeting
Rachel alone, Jacob recommends them to uncover the well, water their flocks, and drive them off again
to pasture, since much of the day yet remained. If it was their advantage he sought, his advice was good;
if it was his own interest he served, the stratagem was ingenious...
II. JACOB’S FIRST SIGHT OF RACHEL.
1. The gallant action. The lovely shepherdess arriving made a deep impression on her cousin’s heart.
Springing to his feet, he rolls the stone from the well’s mouth, fills the troughs, and waters Laban’s
sheep—impelled thereto...by consideration for the fair girl who attended them...
2. The loving salutation. "And Jacob kissed Rachel." If before explaining who he was, it must have taken
her by surprise even in those unconventional times; but it is probable he may have first announced his
name, in which case his behavior was only in accordance with the manners of the age...
3. The irrepressible emote. And Jacob lifted up his voice and wept"—expressive both of joy at finding his
relatives, and of gratitude for God’s goodness...
4. The important communication. "Jacob told Rachel that he was her father’s brother, and that he was
Rebekah’s son: and she ran and told her father."...
III. JACOB’S INTRODUCTION TO LABAN.
1. The uncle’s reception of his nephew, "Laban ran to meet his sister’s son, and embraced him, and
kissed him, and brought him to his house." Kinship and kindness should ever be allied. Laban’s hospitality
to Jacob was grounded on the fact of their relationship...
2. The nephew’s return to his uncle. Ingenuous confidence—"Jacob told Laban all these things"—and
faithful service. It is implied in Gen. 29:15 that during the month Jacob abode with Laban he served in
keeping Laban’s sheep...
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The Pulpit Commentary; 1880-1919; by Joseph S. Exell, Henry Donald Maurice Spence-Jones, from e-sword, Gen. 29:1–14
(edited).
|
Kukis slavishly literal:
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Kukis moderately literal:
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And so lifts up Jacob his [two] feet and so he
comes to a land of sons of [the] east.
|
Genesis
29:1
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Jacob then lifted up his feet and came to the
land of the sons of the east.
|
Kukis not so literal:
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Jacob then traveled to the land of the east.
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Here is how others have translated this verse:
Ancient texts: Note: I compare the Hebrew text to English translations of the Latin, Syriac and
Greek texts, using the Douay-Rheims translation; George Lamsa’s translation, and
Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W.
Esposito, respectively. I often update these texts with non-substantive changes
(e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead
of Brenton’s translation, because it updates the English text.
The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since
this translation was made before the textual criticism had been developed into a
science and because different books appear to be translated by different men, the
Greek translation can sometimes be very uneven.
When there are serious disparities between my translation and Brenton’s (or the
text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the
LXX) to see if a substantive difference actually exists (and I reflect these changes
in the English rendering of the Greek text). I use the Greek LXX with Strong’s
numbers and morphology available for e-sword. The only problem with this
resource (which is a problem for similar resources) is, there is no way to further
explore Greek verbs which are not found in the New Testament. Although I usually
quote the Complete Apostles’ Bible here, I have begun to make changes in the
translation when their translation conflicts with the Greek and note what those
changes are.
The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted
(the original Hebrew text lacked vowels). We take the Masoretic text to be the text
closest to the original. However, differences between the Masoretic text and the
Greek, Latin and Syriac are worth noting and, once in a great while, represent a
more accurate text possessed by those other ancient translators.
In general, the Latin text is an outstanding translation from the Hebrew text into
Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not
read Latin—apart from some very obvious words—so I am dependent upon the
English translation of the Latin (principally, the Douay-Rheims translation).
Underlined words indicate differences in the text.
Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in
the scroll due to various types of damage. Underlined words or phrases are those
in the Dead Sea Scrolls but not in the Masoretic text.
I will only list the translation from the Dead Sea Scrolls if it exists and if it is different
from the Masoretic text.
The Targum of Onkelos is actually the Pentateuchal Targumim, which are The
Targums of Onkelos and Jonathan Ben Uzziel. On the Pentateuch With The
Fragments of the Jerusalem Targum From the Chaldee by J. W. Etheridge, M.A.
From http://www.becomingjewish.org/texts/targum/onkelos_genesis.html and
first published in 1862.
Ancient texts:
Masoretic Text (Hebrew) And so lifts up Jacob his [two] feet and so he comes to a land of sons of [the] east.
Targum (Onkelos) And Jakob lifted up his feet, and came to the land of the children of the East. Cook
did both of the targum translations.
Targum (Pseudo-Jonathan) And Jakob lifted up his feet lightly to proceed, and he came to the land of the
children of the cast.
Latin Vulgate Then Jacob went on in his journey, and came into the east country.
Peshitta (Syriac) THEN Jacob hastened on his journey, and came to the land of the people of the
east.
Septuagint (Greek) So Jacob started on his journey and came to the land of the east to Laban, the son
of Bethuel the Syrian, and the brother of Rebecca, mother of Jacob and Esau.
Significant differences: It is unclear whether lifted up his feet is found in Latin, Syriac or Greek (sometimes
the English translation gives the gist of what the ancient languages have. At some
point, either from the Hebrew to the ancient language; or from the ancient language
to the English, the exact words were changed, but the general meaning was
retained.
There is some additional text in one of the targums (which is to be expected).
There is a lot of additional text in the Greek. The additional text merely tells us
specifically who lives in that region, information which will be found in this and the
next chapter.
Limited Vocabulary Translations:
Bible in Basic English Then Jacob went on his journey till he came to the land of the children of the East.
Easy English Jacob marries
Then Jacob went on his journey. He came to that country where the people in the
east lived.
Easy-to-Read Version Then Jacob continued his trip. He went to the country in the East.
Good News Bible (TEV) Jacob continued on his way and went toward the land of the East.
The Message Jacob set out again on his way to the people of the east.
NIRV Jacob Arrives in Paddan Aram
Then Jacob continued on his journey. He came to the land where the eastern tribes
lived.
New Simplified Bible Jacob continued on his trip and arrived at the land in the east.
Thought-for-thought translations; paraphrases:
Common English Bible Jacob meets Rachel
Jacob got to his feet and set out for the land of the easterners.
Contemporary English V. As Jacob continued on his way to the east,...
New Berkeley Version Jacob then traveled on and reached the land of the Easterners.
New Century Version Jacob Arrives in Northwest Mesopotamia
Then Jacob continued his journey and came to the land of the people of the East.
New Life Bible Then Jacob went on his way and came to the land of the people of the east.
New Living Translation Jacob Arrives at Padda-Aram
Then Jacob hurried on, finally arriving in the land of the east.
Partially literal and partially paraphrased translations:
American English Bible So Jacob [resumed his journey] eastward toward the land of Laban...to the son of
BathuEl the Syrian and the brother of RebekKa (the mother of Jacob and Esau)
Beck’s American Translation Rachel
Jacob continued on his way and came to the country of the people in the east.
God’s Word™ Jacob continued on his trip and came to the land in the east..
International Standard V Jacob Meets Rachel
Jacob journeyed on and reached the territory that belonged to the people who lived
in the east [Lit. sons of the east].
Names of God Bible Jacob's Arrival in Haran
Jacob continued on his trip and came to the land in the east.
New Advent (Knox)Bible Then Jacob went on his way, and reached the eastern country.
Today’s NIV Jacob Arrives in Paddan Aram
Then Jacob continued on his journey and came to the land of the eastern peoples.
Translation for Translators Jacob met Laban's daughter Rachel at Haran
Jacob continued on the road [MTY], and he arrived at the land that was east of
Canaan.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob lifted his feet and went to the land of the ancient sons.
Conservapedia Jacob went on his way [Literally, "picked up his feet." ], and came into the country
of the sons of the east.
Ferar-Fenton Bible Then Jacob arose on to his feet, and went towards the land of the sons of the
East...
HCSB Jacob resumed his journey and went to the eastern country.
Jubilee Bible 2000 Then Jacob walked on and came into the land of the people of the east.
H. C. Leupold CHAPTER XXIX
5. Jacob’s Double Marriage (29:1-30)
And Jacob got under way and went to the land of the children of the East.
NIV, ©2011 Jacob Arrives in Paddan Aram
Then Jacob continued on his journey and came to the land of the eastern peoples.
Wikipedia Bible Project And Jacob wandered forth, and went to the land of the sons of the East..
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Jacob arrives at Laban’s home
Jacob set out and came to the land of the people of the east.
The Heritage Bible And Jacob lifted his feet, and walked to the land of the children of the east.
New American Bible (2002) After Jacob resumed his journey, he came to the land of the Easterners.
Easterners: see note on ⇒ Genesis 25:6.
New American Bible (2011) Arrival in Haran.*
After Jacob resumed his journey, he came to the land of the Kedemites.
New Jerusalem Bible Continuing his journey, Jacob reached the Land of the Easterners.
[29:1-14] Jacob's arrival in Haran. The sight of Rachel inspires Jacob to the
superhuman feat of rolling back the enormous stone by himself. The scene evokes
the meeting of Abraham's steward and Jacob's mother Rebekah at a well
(24:11-27).
The verse begins the story of Jacob's time in Mesopotamia (29:1-31:54), which is
framed on either side by Jacob's time in Canaan, 25:19-28:22 and 32:1-36:43. In
these chapters, Jacob suffers Laban's duplicity as Esau had to suffer his, though
eventually Jacob outwits Laban and leaves Mesopotamia a wealthy man. An
elaborate chiastic (or envelope) structure shapes the diverse material: (A) Jacob's
arrival in Haran in 29:1-4; (B) contract with Laban in 29:15-20; (C) Laban's
deception of Jacob in 29:21-30; (D) the center, the birth of Jacob's children in
29:31-30:24; (C') Jacob's deception of Laban in 30:25-43; (B') dispute with Laban
in 31:17-42; (A') departure from Laban in 31:43-54. As the chiasm reverses, so do
the fortunes of Laban and Jacob. Kedemites: see note on 25:6.
Revised English Bible JACOB, continuing his journey, came to the land of the eastern tribes. Eastern
tribes: a general designation for Mesopotamia.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Continuing his journey, Ya'akov came to the land of the people of the east.
The Complete Tanach Now Jacob lifted his feet and went to the land of the people of the East.
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Now Jacob lifted his feet: As soon as he was given the good tidings that he
was assured protection, his heart lifted his feet, and he became fleet-footed. So
it is explained in Gen. Rabbah (70:8).
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exeGeses companion Bible YAAQOV AND RACHEL
Then Yaaqov lifts his feet
and goes into the land of the sons of the east:...
Hebraic Transliteration Then Ya'akov (יעקב) went on his journey, and came into the eretz the people of the
east
.
Kaplan Translation Jacob's Journey, Marriage and Children
Jacob set off briskly, and headed toward the land of the people of the East. The
Kaplan Translation, particularly in Exodus through Deuteronomy, takes note of
historic rabbinic opinions.
Orthodox Jewish Bible Then Ya'akov went on his journey, and came into the eretz of the bnei kedem.
Restored Names Version And Ya'aqob went on his journey and came to the land of the sons of the east.
Expanded/Embellished Bibles:
The Amplified Bible Then Jacob went [briskly and cheerfully] on his way [400 miles] and came to the
land of the people of the East.
The Expanded Bible Jacob Arrives in Northwestern Mesopotamia
Then Jacob ·continued his journey [Llifted his feet] and came to the land of the
people of the East [Cthe area of the Arameans on the northern Euphrates].
Kretzmann’s Commentary Jacob Arrives in Mesopotamia
Then Jacob went on his journey, literally, he lifted up his feet, that is, he continued
on his trip cheerfully, and came in to the land of the people of the East, to
Mesopotamia beyond the Euphrates, which lay to the northeast from Canaan. This
journey differed somewhat from that of Eliezer, almost a hundred years before,
since Jacob, now seventy-seven years old, made the entire distance afoot.
NET Bible® The Marriages of Jacob
So Jacob moved on [Heb "and Jacob lifted up his feet." This unusual expression
suggests that Jacob had a new lease on life now that God had promised him the
blessing he had so desperately tried to gain by his own efforts. The text portrays
him as having a new step in his walk] and came to the land of the eastern people
[Heb "the land of the sons of the east."]. When it comes to making an actual
material change to the text, the NET Bible® is pretty good about indicating this.
Since most of these corrections will be clear in the more literal translations below
and within the Hebrew exegesis itself, I will not continue to list every NET Bible®
footnote. Language footnotes will be placed in the Hebrew exegesis.
The Pulpit Commentary Then Jacob went on his journey (literally, lifted up his feet—a graphic description
of traveling. Inspired by new hopes, and conscious of loftier aims than when he fled
from Beersheba, the lonely furtive departed from Bethel), and came into the land
of the people of the east—literally, the land of the sons of the east, i.e.
Mesopotamia, about 450 miles distant from Beersheba.
The Voice Jacob continued on his journey until he came to the land of the people who lived in
the east.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Ya'aqov [He restrains] lifted up his feet and he walked unto the land of the sons the
east,...
Concordant Literal Version And lifting is Jacob his feet and is going toward the land of the sons of the east, to
Laban, the son of Bethuel, the Syrian, brother of Rebecca, the mother of Jacob and
Esau.
Darby Translation And Jacob continued his journey, and went into the land of the children of the east.
Emphasized Bible Then Jacob lifted up his feet,—and went his way towards the land of the sons of the
East.
English Standard V. – UK Jacob Marries Leah and Rachel
Then Jacob went on his journey and came to the land of the people of the east.
God’s Truth (Tyndale) Then Jacob lifted up his feet, and went toward the east country. This is an update
of the Tyndale translation.
NASB Jacob Meets Rachel
Then Jacob went on his journey, and came to the land of the sons of the east.
New European Version Jacob Falls in Love
Then Jacob went on his journey, and came to the land of the children of the east.
New King James Version Jacob Meets Rachel
So Jacob went on his journey and came to the land of the people of the East.
Young's Literal Translation Then Jacob went on his journey, and came into the land of the people of the east.
Young’s Updated LT And Jacob lifts up his feet, and goes towards the land of the sons of the east.
The gist of this verse: Jacob arrives in the east.
Genesis 29:1a
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Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâsâʾ (נָשָׂא) [pronounced
naw-SAW]
|
to lift up, to bear, to carry
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5375
BDB #669
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Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
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regel (רֶגֶל) [pronounced
REH-gel]
|
foot, feet
|
feminine dual noun with
the 3rd person masculine
singular suffix
|
Strong’s #7272
BDB #919
|
Translation: Jacob then lifted up his feet... This appears to be idiomatic for Jacob traveling. Unlike the servants
of Abraham, who went east to find a wife for Isaac, Jacob appears to be traveling by foot. It is unclear whether
he is accompanied by any servants or not. There is nothing in the text which suggests that he is.
This is an interesting phrase, and Jacob lifted up his feet; and I think unique in the Bible. Most of the time, to
preface action for which there is concentrated intent, we have the verb to get up, to rise up. It does not mean that
someone is laying on the ground and then he gets up, but that he moves forward with purpose. I think that here,
Jacob is becoming somewhat more introspective. He has just seen God—God has spoken to him (albeit in a
dream) and he is leaving the Land of Promise (which is necessary; he has no choice here). It is as if Jacob knows
that his future is in the Land of Promise, but he is cognizant of his feet carrying him in the opposite direction, away
from the Land of Promise. He thinks about his direction and he finds himself being conflicted; yet he still lifts up
his feet.
This interesting phrase suggests that Jacob may have had a new spring in his step; that he might be proceeding
at this point with great enthusiasm. The Amplified Bible suggests this in its translation: Then Jacob went [briskly
and cheerfully] on his way [400 miles] and came to the land of the people of the East. Surprisingly few translations
gave much thought to the meaning of this phrase. The Kaplan Translation appeared to interpret this saying: Jacob
set off briskly, and headed toward the land of the people of the East.
Genesis 29:1 Jacob then lifted up his feet and came to the land of the sons of the east.
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Jacob, then, lifted up his feet (Many Commentators + my commentary)
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Whedon: lifted up his feet; [which is] the necessary movement of one that walks on a journey.
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Dr. Robert Dean, Jr.: The phrase "went on his journey" literally means that Jacob lifted his feet. It is an unusual
idiom in the Hebrew and it indicates a light-heartedness on his part that is the result of what has just happened
at Bethel. God has just promised him that He will protect and comfort him, and so in the wake of his
confrontation with God at Bethel where he recognizes that God is behind him, God is working with him, he is
light-hearted now in facing this journey. So he goes forward in anticipation of how God is going to work in his
life. In these next 14 verses we see the introduction to the next seven years of his life.
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Wenstrom: This expression indicates that Jacob went on his journey encouraged and joyful, after the Lord
appeared to him at Bethel and gave him reassuring promises and now confident that the Lord had a plan for
his life.
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Wenstrom continues: This expression indicates that Jacob had a life changing experience at Bethel where he
encountered a vision of elect angels, the preincarnate Christ, receiving promises from Him that revealed the
Father’s plan for his life, which was to inherit the promises, privileges, responsibilities and blessings of the
Abrahamic Covenant and to carry on the line of Christ.
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Wenstrom continues: After his encounter with the Lord at Bethel, Jacob went from being a scared, lonely,
isolated individual with doubts about his future to an individual who was courageous, confident about the future
and God’s love for him, aware that he is not alone. His doubts about his future have been replaced by
confidence in the future because he has encountered the living God.
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I will argue that this is exactly not the case. Jacob was probably pretty jazzed for a few hours and perhaps, a
few days, but he did not have the inner spiritual life in order to confirm the experience of the previous chapter.
Therefore, that experience was not enough to carry him. It energized him; it made him feel good; it gave him
some spiritual resources for a limited period of time because he believed what God said to him. But he did not
have enough in his soul already to sustain this experience.
|
There is no one-shot experience which takes us from 0 to 100 (or even from 0 to 10). Jacob is momentarily
boosted in spirit; but he is still the same old Jacob.
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Wenstrom follows up his remarks with a page and a half of Bible doctrine, with many principles and many
passages cited. Now, had Jacob had that in his soul, then his meeting with God would have led to Wenstrom’s
2nd and 3rd paragraph of description above.
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PCG: [Jacob is] Inspired by new hopes and conscious of loftier aims than when he fled from Beersheba, the
lonely fugitive departed from Bethel.
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The Preacher’s Complete Homiletical Commentary: The idea is that he journeyed with alacrity. Rashi, the
Jewish commentator, says, “his heart was elated, and his feet felt light.”
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Jamieson: [Jacob] resumed his way with a light heart and elastic step; for tokens of the Divine favor tend to
quicken the discharge of duty (Neh. 8:10)”
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Stephen Armstrong: It literally reads “Jacob picked up his feet” The phrase is similar to the English
colloquialism, “a spring in his step” It suggests Jacob was encouraged by God’s appearance in Bethel, and so
Jacob leaves the land with a measure of confidence. He’ll need that spring in his step because the walk to
Haran is 450 miles. It is like walking from Austin, TX to Tulsa, OK...in the summer time.
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There is the possibility that, after communing with God, that Jacob would have had more a bounce in his step;
that he would begin this journey with some enthusiasm. However, having an experience—even a spiritual
experience—does not dramatically move the needle from spiritually deficient to spiritually mature. What Jacob
heard, understood, believed, and stored in his human spirit—that would have provided him with some spiritual
growth. But, his spiritual advance would be limited.
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There is also the possibility that Jacob literally walked to Paddan-aram. Did he have a pack animal with him?
We honestly do not know, and there is much disagreement about this. We can be well-assured that he arrives
in Paddan-aram with nothing to give for a wife (the opposite of Abraham’s servant in Gen. 24). Did Jacob have
literally nothing with him besides his crook, as one verse of Scripture suggests? That is certainly a possibility.
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This may be hard to grasp at first—your brain may resist it—but you can grow spiritually from a pastor teacher
teaching you day after day, but you experience limited growth or no growth at seeing a sign or a miracle (unless
you are able to incorporate its meaning into what you already know). God has designed us so that spiritual
information in your soul is no different, whether you are like Peter, listening at the foot of our Lord Jesus Christ;
or if you are in a church that teaches accurate Bible doctrine.
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Just so you know I am not making this up, God spoke directly to all of the sons of Israel on the exodus. They
heard the Ten Commandments from God’s voice. Their response was not, “Oh, cool, this has totally changed
our lives.” It was, “Moses, we don’t want to hear God’s voice. You listen to God directly and then you tell us
what He has said.” This is why we have a Bible and why Jesus did not remain on earth to teach every
generation of believers. God is capable of teaching us directly, in every generation, by some means, either
fantastical or through technology; and yet, He has chosen not to do that. God, instead, has given His Word to
His people; and He has distributed gifts among His people by which we learn spiritually.
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If you have positive volition, then God will make certain that you have everything needed to grow spiritually.
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What has happened, which is a dramatic change, is, God has come to Jacob and He spoke to Jacob and Jacob
saw some amazing things. God did not say to Jacob, “Return to the Land of Promise.” God said to Jacob: "I am
the LORD, the God of Abraham your father and the God of Isaac. The land on which you lie I will give to you and
to your offspring. Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and
to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be
blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will
not leave you until I have done what I have promised you." (Gen. 28:13b–15; ESV) This is quite amazing to
Jacob. Sure, he wanted the blessing of his father Isaac, and, certainly, he was looking to overtake Esau, his
slightly older brother, at every turn. But this transcended all of that petty bullcrap.
Therefore, Jacob headed out east with a new spring in his step; with great anticipation in his heart. The problem
is, this is not firmly impressed upon Jacob’s soul. He has heard some of it before; this gives him more to place
his faith in—but does he double-down on his faith in what God has told him? We don’t know. We cannot see
inside Jacob’s soul. However, what we will be able to see is Jacob working for Laban and his interactions with
Laban; and, despite this new-found spring in his step, Jacob will not reveal a life that has been completely turned
around.
God does not appear to anyone today (at least, not in a way which seems to be credible); but remember, even
if God appeared to you and said, “You’re on the right track” or “Look, you need to make a few changes, and then
you will be on the right track.” You may or may not listen to Him, but you might start the day with a spring in your
step. However, that does not change two immutable facts: (1) you have a sin nature and (2) you live in the devil’s
world (Satan is the god of this world). So, even if you have some great mountaintop experience, those two things
do not change. You may react negatively to what God has said; and you may allow the world to wear away at
what you saw.
Arthur W. Pink: [W]hile we have called attention to God's faithfulness in guiding Jacob to the well
where he met Rachel, we must not ignore Jacob's personal failure, a noticeable failure of omission.
As he had come so near to the end of his journey and had almost arrived at his destination we would
have thought, as he reached this well, that now was the time for him to very definitely commit himself
into the hands of God, especially in view of the fact that he was engaged in the important and
momentous undertaking of seeking a wife.
So, Jacob may have a spring in his step, but he has feet of clay and he is about to walk through some serious
mud. I know that sounded corny, but the hope is to evoke the vision of Jacob walking with a spring in his step until
he finds himself knee-deep in mud. That visually describes Jacob’s life for the next 20 or so years.
Genesis 29:1b
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Hebrew/Pronunciation
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Common English Meanings
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Notes/Morphology
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BDB and Strong’s
Numbers
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wa (or va) (וַ)
[pronounced wah]
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and so, and then, then, and; so,
that, yet, therefore,
consequently; because
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wâw consecutive
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No Strong’s #
BDB #253
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hâlake (הָלַךְ) [pronounced
haw-LAHKe]
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to go, to come, to depart, to
walk; to advance
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3rd person masculine
singular, Qal imperfect
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Strong’s #1980
(and #3212)
BDB #229
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ʾerets (אֶרֶץ) [pronounced
EH-rets]
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earthward (all or a portion
thereof), on [toward, upon] the
earth [ground]; on [upon, toward]
the land [territory, country,
continent; ground, soil]
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feminine singular
construct with the
directional hê
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Strong's #776
BDB #75
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bânîym (בָּנִים)
[pronounced baw-NEEM]
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sons, descendants; children;
people; sometimes rendered
men
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masculine plural
construct
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Strong’s #1121
BDB #119
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qêdem (קֶדֶם)
[pronounced KAY-dem]
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east, antiquity, front, that which
is before, aforetime; in front,
mount of the East; ancient time,
aforetime, ancient, from of old,
earliest time; anciently, of old ;
beginning; eastward, to or
toward the east
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noun/adverb
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Strong’s #6924
BDB #869 & #870
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Translation: ...and came to the land of the sons of the east. The term sons of the east just refers to those east
of Canaan, and mostly those who populate the fertile crescent area. They are referred to in Judges 6:3, 33 7:12
8:10 Job. 1:3 1Kings 4:30 Ezek. 25:4. This is not a precise term.
The word for east is qêdem (קֶדֶם) [pronounced KAY-dem] and it means east, antiquity, front, that which is before,
aforetime; in front, mount of the East; ancient time, aforetime, ancient, from of old, earliest time; anciently, of old;
beginning; eastward, to or toward the east. The reason that east is seen as equivalent to ancient, from old, is
because this is the direction from which man came. This fact is built into the language. Coming from the east is
the same as coming from antiquity.
Some have claimed that the relations of Abraham in the east were all unbelievers. Although they no doubt
engaged in some idolatry (20 years into the future, Ruth will steal some small religious statues from them); their
interactions in Gen. 24 suggest that they began by believing in the Revealed God.
This word can simply refer to a direction, and it is possible that Jacob had no real concept of how far east is east.
He would only travel to Padan-aram, which is about halfway to Babylon. His family chose to live near the
Euphrates River, which is what we would expect (sheep and farms need water).
Jacob was not simply headed to the east, but to a very specific place in the east.
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The College Press Bible Study on Where Jacob was Going
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[Jacob’s] destination was Paddan–Aram (in the A.S.V. and the R.S.V., Padan–Aram in the A.V.), the homeland
of Rebekah (Gen. 25:20), and the abode of Laban (Gen. 28:2–7), [which was] called the “field of Aram” by
Hosea (Hos. 12:12; A.V., “country of Syria”).
Arabia, Mesopotamia, and the entire region beyond the Euphrates, are by the Bible writers included under the
general designation, “the East” (cf. Job. 1:3, Judges 6:3, 1Kings 4:30). In the present instance, Mesopotamia
is the country especially referred to. Paddan–Aram was a district of Mesopotamia; it is described as the large
plain surrounded by mountains, in which the town of Haran was situated.
This region was closely associated with the history of the ancient Hebrew people, Abraham’s family had settled
there, and thither the patriarch sent his steward, Eliezer, to secure a wife for Isaac (Gen. 24:10 ff; Gen. 25:20),
and now we find Jacob going there to find a wife (and secondarily to escape the revenge threatened by Esau
his brother).
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Many commentators contend that Abraham’s servant’s name who went to Paddan-aram was Eliezer.
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The College Press Bible Study Textbook Series; (a compilation of many commentaries); from e-sword; Gen. 29:1–12.
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Remember that Jacob has never been here before. This is his first trip east. A servant of Abraham had come
east nearly 100 years ago and that servant has probably passed on by this time. Jacob’s mother came from this
land, but this trip had also occurred 100 years ago.
I would postulate that there are maps in existence. Where did they come from? There were likely caravans of
traders who moved about in these areas, and had to be able to go from point A to point B; they could not simply
wander about. This is backed up by the fact that Rebekah, in the previous chapter, assures Jacob that she can
get a message to him. How do you get a message to there? She can either send a servant (one realistic
possibility) or she could employ the services of a caravan. So, my educated guess is, there were regular caravans
that went through that land, going all the way to the east. These caravans could have maps and it is possible that
these maps had been purchased. This trip for Jacob is sudden (to get him out of town so that his brother Esau
does not kill him); but when a servant was sent on behalf of Abraham, to a land that servant possibly had not been
to (we really don’t know if he had or not), he may have gotten a map from a caravan. Jacob probably did not have
a map, unless his mother’s servant preserved it over all these years.
My point is, people were able to travel from one place to another, but it was difficult, lengthy, and there was
certainly the possibility that a person or persons could get lost, could use up their provisions too soon, or could
be attacked by bandits. So, such trips were probably once in a lifetime, if at all.
Genesis 29:1 And Jacob lifted his feet and went to the land of the sons of the east.
Jacob had been in Bethel (= the House of God), and he saw the angels going up and down between heaven and
earth; and God spoke to him. So leaving that place was difficult for him to do. No doubt, he wanted to experience
that again. This has added an whole new dimension to his life.
Like the journey of Abraham’s servant of perhaps 60 years previous, no description of the actual 400+ mile journey
will be given. In one verse, he is in the Land of Promise; in the next verse, he is at his destination. In Gen. 28:22
and 29:1, Jacob is in the Land of Promise; and in v. 2, he is over 400 miles away.
Jacob had never made this trip before and we do not know how it was navigated. By this point in time, there were
likely trading routes established that went from Egypt through Canaan and all the way to the Euphrates River.
Although this is spoken of as the east, Jacob traveled more north than east to get to Paddan-aram.
We do not know many nuts and bolts from that journey. In fact, we do not even know if Jacob got there on foot
or whether he traveled on camels or donkeys or what. I think that the evidence points toward Jacob being
basically supplied, despite a verse where Joseph said that he traveled east with only his staff. I think that was
more exaggeration of circumstance rather than a literal assessment of his situation. Whereas the servant of
Abraham went east with 10 camels laden with supplies, by comparison, Jacob went east with nothing but his staff.
In truth, I believe he has his mother’s personal servant with him and that they may have 3 or 4 animals with them
(camels, donkeys, whatever). By comparison to Abraham’s servant, when he went east, Jacob had nothing.
Jacob would arrive in Paddan-aram with nothing to offer the family of his future wife but a willingness to work for
her.
It is my opinion that Jacob traveled with his mother’s personal servant, Deborah, who made this trip one time
before (her death will be mentioned in the Jacob narrative, not associated with Isaac or Rebekah). When
Abraham sent his servant east to find a wife for Isaac, there was no doubt time and preparation given to this effort
and his servant took with him a small crew of servants (not really mentioned in the narrative). For all we know,
he have had maps or the help of a trader hired to guide him, or whatever—in other words, there was a great deal
of preparation for the first trip east made by Abraham and his servants, preparation which is not described in
Scripture. Regarding Jacob, his mother knew that she had to get him out of that area quickly, not knowing when
Esau might suddenly lose it and kill him (Esau’s plan was to wait for their father Isaac to die). The preparation
for Abraham’s servant’s trip may have taken a week or even weeks; the preparation for Jacob’s trip was probably
a day or two at most.
Map of Jacob’s Journey East; taken from News You Can Believe; accessed July 24, 2017. The route in red
is simply straight lines going from the only three places mentioned on this trip—where Jacob began, where he had
his dream/vision, and where he went to. His actual trip would have been far more circuitous than the picture
below, and it is reasonable to suppose that Jacob stuck to a set of trade routes which stretched out from Egypt
all the way to Mesopotamia.
In v. 2, we pick up with Jacob’s journey a month or many months later, and he has arrived in the land where his
Uncle Laban lives; and, at this point, he has come to a well frequented by Laban’s family (and possibly owned by
Laban).
Quite obviously, our focus is upon the family of Abraham and God working through that family. However, this does
not mean that the Revealed God is unknown elsewhere in the world. Leah will make many references to God at
the end of this chapter; the errant prophet Balaam will come from this area, and, despite his shortcomings, he is
acquainted with our God (Num. 23:7). God’s primary focus will be Abraham, Isaac, and Jacob; and, eventually,
the Jewish people. However, God continues to work in the lives of all men, all over the world.
——————————
With this new spring in his step, Jacob seems to suddenly arrive at Paddan-aram, not too far from where his Uncle
Laban resides.
Joseph Benson: Providence brought him to the very field where his uncle’s flocks were to be watered,
and there he met with Rachel, who was to be his wife. The Divine Providence is to be acknowledged
in all the little circumstances which concur to make a journey or other undertaking comfortable and
successful.
And so he looks and behold a well in the
field and behold there three flocks of sheep
lying beside her, for from the well the that
they cause to water the flocks. And the
stone large [was] upon a mouth of the well.
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Genesis
29:2
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He looked and saw a well in the field [before
him] and he observed three flocks of sheep
there lying beside it, for they caused the flocks
to be watered from that well. [There was] a
large stone over the well opening.
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He looked out and saw a well in the field that was in front of him. He observed three flocks of sheep lying
beside the well. The shepherds apparently watered these sheep from this well. There was a large stone
over the well opening.
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he looks and behold a well in the field and behold there three flocks of
sheep lying beside her, for from the well the that they cause to water the flocks.
And the stone large [was] upon a mouth of the well.
Targum of Onkelos And he looked, and saw a well in a field; and, behold, three flocks of sheep lying
near it, because from that well they watered the flocks; and a great stone was upon
the mouth of the well.
Targum (Pseudo-Jonathan) And he looked and saw, and behold (there was) a well in a field, and behold there
three flocks of sheep lying near it; because from that well they watered the flocks;
and a great stone was laid upon the mouth of the well.
Latin Vulgate And he saw a well in the field, and three flocks of sheep lying by it: for the beasts
were watered out of it, and the mouth thereof was closed with a great stone.
Peshitta (Syriac) And he looked, and beheld a well in the field, and, lo, there were three flocks of
sheep lying by it; for out of that well they watered the flocks and a large stone was
upon the wells mouth.
Septuagint (Greek) And he looked, and behold, a well in the plain; and there were three flocks of sheep
resting at it, for out of that well they watered the flocks, but there was a great stone
at the mouth of the well.
Significant differences: One targum has additional text. He saw is a legitimate translation for behold. The
Latin leaves out and he looks. The Latin lacks the second behold (assuming that
the first one is translated and he saw). The Greek also lacks the second behold.
Limited Vocabulary Translations:
Bible in Basic English And there he saw a water-hole in a field, and by the side of it three flocks of sheep,
for there they got water for the sheep: and on the mouth of the water-hole there was
a great stone.
Easy English He looked about and he saw a well in a field. Three *flocks of sheep were lying near
the well. The stone that covered the well was very large.
Easy-to-Read Version Jacob looked, and he saw a well in the field. There were three flocks of sheep lying
near the well. This well was the place where these sheep drank water. There was
a large rock covering the mouth of the well.
God’s Word™ He looked around, and out in a field he saw a well with a large stone over the
opening. Three flocks of sheep were lying down near it, because the flocks were
watered from that well.
Good News Bible (TEV) Suddenly he came upon a well out in the fields with three flocks of sheep lying
around it. The flocks were watered from this well, which had a large stone over the
opening.
The Message He noticed a well out in an open field with three flocks of sheep bedded down
around it. This was the common well from which the flocks were watered. The stone
over the mouth of the well was huge.
NIRV There he saw a well in the field. Three flocks of sheep were lying near it. The flocks
were given water from the well. The stone over the opening of the well was large.
New Simplified Bible Suddenly he came upon a well out in the fields. There were three flocks of sheep
lying around it. The flocks were watered from this well. It had a large stone over the
opening.
Thought-for-thought translations; paraphrases:
Common English Bible He saw a well in the field in front of him, near which three flocks of sheep were lying
down. That well was their source for water because the flocks drank from that well.
A huge stone covered the well's opening.
Contemporary English V. As Jacob continued on his way to the east, he looked out in a field and saw a well
where shepherds took their sheep for water. Three flocks of sheep were lying
around the well, which was covered with a large rock. V. 1 is included for context.
New Century Version He looked and saw a well in the field and three flocks of sheep lying nearby,
because they drank water from this well. A large stone covered the mouth of the
well.
New Life Bible He looked up and saw a well in the field where three flocks of sheep were lying
beside it. The people gave water to the flocks from that well. The stone covering the
top of the well was large.
New Living Translation He saw a well in the distance. Three flocks of sheep and goats lay in an open field
beside it, waiting to be watered. But a heavy stone covered the mouth of the well.
Translation for Translators There he was surprised to see a well in a field, and three flocks of sheep were lying
near the well. It was the well from which shepherds habitually got water for their
sheep. There was a large stone covering the top of the well.
Partially literal and partially paraphrased translations:
American English Bible [Finally], {Look!} [Jacob] saw a well in the plain where there were three flocks of
sheep resting. It was a well that they used to water the flocks, and there was a large
stone covering it.
Beck’s American Translation There he sw a well in ta field and three flocks of sheep lying near because the
flocks were watered at that well.
The stone over the opening of the well was large.
International Standard V As he was observing a well that had been dug out on the open range, all of a
sudden he noticed three flocks of sheep lying there, because shepherds watered
their flocks from that well. There was a very large stone that covered the opening
of the well, and when all the flocks had been gathered there, they would roll away
the stone from the opening of the well, water their flocks, and then return the stone
to its place covering the opening of the well. V. 3 is included for context.
Names of God Bible He looked around, and out in a field he saw a well with a large stone over the
opening. Three flocks of sheep were lying down near it, because the flocks were
watered from that well.
New Advent (Knox)Bible Here, in the open plain, he found a well, with three flocks of sheep lying down
beside it. It was here that the flocks were watered; but the mouth of the well was
closed by a great stone, and it was not the custom to roll this stone away till all the
flocks were assembled. A portion of v. 3 is included for context. Knox adds that
this was a custom.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear He saw and beheld a well in the field with a great stone over the mouth of the well.
He beheld there three flocks of sheep reclining by it, and from that well they watered
the flocks.
Companion Bible And he looked and behold a digged well in the field, and, lo, there were three flocks
of sheep lying by it; for out of that well they watered the flocks: and a great stone
was upon the well’s mouth.
Conservapedia He looked, and saw a well in the field, and three flocks of sheep reclining next to it.
From that well they watered the flocks, and a great stone rested on the mouth of the
well.
Ferar-Fenton Bible ...and he looked and saw a Well in the field and there were by it three flocks of
sheep lying down, for from that Well they watered the tlocks,··~but a great stone
was on the mouth of the Well.
NIV, ©2011 There he saw a well in the open country, with three flocks of sheep lying near it
because the flocks were watered from that well. The stone over the mouth of the
well was large.
Wikipedia Bible Project And he saw that here is a water well in the field, and there are three herds of sheep
laying by--- because from this well the herds are watered; and the stone covering
the head of the well is big.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) There he saw a well and lying beside the well were three flocks of sheep, for it was
at this well that the flocks were watered, and a large stone covered the mouth of the
well.
New American Bible (2002) Looking about, he saw a well in the open country, with three droves of sheep
huddled near it, for droves were watered from that well. A large stone covered the
mouth of the well.
New American Bible (2011) Looking about, he saw a well in the open country, with three flocks of sheep
huddled near it, for flocks were watered from that well. A large stone covered the
mouth of the well. Gn 24:11-12.
New Jerusalem Bible And there, out in the open, he saw a well with three flocks of sheep lying beside it;
this well was used for watering the flocks. Now the stone on the mouth of the well
was a large one, and only when all the flocks had collected there, did they roll the
stone off the mouth of the well and water the sheep; then they would replace the
stone over the mouth of the well. V. 3 is included for context.
Revised English Bible There he saw a well in the open country with three flocks of sheep lying beside it,
because flocks were watered from that well. Over its mouth was a huge stone.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible As he looked, he saw a well in a field; and there were three flocks of sheep lying
there next to it; because they watered the sheep from that well. The stone on the
well's mouth was large.
The Complete Tanach And he looked, and behold! a well in the field, and behold! three flocks of sheep
lying beside it, because from that well they would water the flocks, and a huge rock
was upon the mouth of the well.
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they would water the flocks: The shepherds would water the flocks. The
verse is elliptical.
|
exeGeses companion Bible ...and he sees, and behold, a well in the field
and behold, three droves of flocks crouch by it;
for from that well they moisten the droves:
and a great stone is on the mouth of the well:...
Hebraic Transliteration And he looked, and Hinnei a well in the field, and, lo, there [were] three flocks of
sheep lying by it; for out of that well they watered the flocks: and a great stone [was]
upon the well's mouth.
Kaplan Translation [He came to a place] where he saw a well in a field. Three flocks of sheep were
lying beside it, since it was from this well that the flocks were watered. The top of
the well was covered with a large stone.
Orthodox Jewish Bible And he looked, and hinei a be'er in the sadeh, and, hinei, there were shloshah edrei
tzon lying by it; for out of that be'er they watered the edarim: and a great even
(stone) was upon the mouth of the be'er.
Expanded/Embellished Bibles:
The Expanded Bible He looked and saw a well in the field and three flocks of sheep lying nearby,
because they drank water from this well. A large stone covered the mouth of the
well.
Kretzmann’s Commentary And he looked, and, behold, a well in the field, and, lo, there were three flocks of
sheep lying by it; for out of that well they watered their flocks; and a great stone was
upon the well's mouth. Knowing that he must be near his destination, Jacob took
more careful note of his surroundings and saw this well, or cistern, in the field, with
a great stone covering its opening.
Lexham English Bible And he looked, and behold, [there was] a well in the field, and behold, there [were]
three flocks of sheep lying beside it, for out of that well the flocks were watered. And
the stone on the mouth of the well [was] large.
NET Bible® He saw [Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the
particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the
story.] in the field a well with [Heb "and look, there."] three flocks of sheep lying
beside it, because the flocks were watered from that well. Now5 a large stone
covered the mouth of the well.
The Pulpit Commentary And he looked (either to discover where he was, or in search of water), and behold
a well in the field,—not the well at which Eliezer’s caravan halted, which was a well
for the village maidens, situated in front of the town, and approached by steps (vide
Gen. 14:1–24.), but a well in the open field for the use of flocks, and covered at the
time of Jacob’s arrival with a huge stone—and, lo, there were three flocks of sheep
lying by it. A frequent Oriental scene (cf. Gen. 14:11; Ex. 2:16). "Who that has
traveled much in this country has not often arrived at a well in the heat of the day
which was surrounded with numerous flocks of sheep waiting to be watered? I once
saw such a scene in the burning plains of Northern Syria. Half–naked,
fierce–looking men were drawing up water in leather buckets; flock after flock was
brought up, watered, and sent away; and after all the men had ended their work,
then several women and girls brought up their flocks, and drew water for them.
Thus it was with Jethro’s daughters; and thus, no doubt, it would have been with
Rachel if Jacob had not rolled away the stone and watered her sheep". For out of
that well they watered the flocks: and a great stone was upon the well’s mouth.
"Most of the cisterns are covered with a large thick, flat stone, in the center of which
a hole is cut, which forms the mouth of the cistern. This hole, in many instances,
we found covered with a heavy stone, to the removal of which two or three men
were requisite".
The Voice As he approached, he saw a well in the field and three flocks of sheep lying beside
it because the flocks were used to being watered from the well. The stone on the
well's mouth was large;...
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and he saw and look, a well in the field and look, there were three droves of flocks
stretching out upon her given that from that well the droves will drink and the stone
upon the mouth of the well was magnificent,...
Concordant Literal Version And seeing is he, and, behold! A well in the field. And, behold! There are three
droves of small cattle reclining at it, for from that well are they giving the droves a
drink. And the stone on the mouth of the well is great.
Context Group Version And he looked, and noticed a well in the field, and saw three flocks of sheep lying
there by it. For out of that well they watered the flocks. And the stone on the well's
mouth was great.
Emphasized Bible And he looked, and lo! a well, in the field and lo! there, three flocks of sheep, lying
down near it, for out of that well, do they water the flocks, but, the stone, is great,
on the mouth of the well:...
The Geneva Bible And he looked, and behold a well in the field [Thus he was directed by the
providence of God, who brought him to Labans house. ], and, lo, there [were] three
flocks of sheep lying by it; for out of that well they watered the flocks: and a great
stone [was] upon the wells mouth.
God’s Truth (Tyndale) And as he looked about, behold there was a well in the field, and three flocks of
sheep lay thereby (for at that well were the flocks watered) and there lay a great
stone at the well mouth.
New European Version He looked, and behold, a well in the field, and, behold, three flocks of sheep lying
there by it. For out of that well they watered the flocks. The stone on the well's
mouth was large.
New King James Version And he looked, and saw a well in the field; and behold, there were three flocks of
sheep lying by it; for out of that well they watered the flocks. A large stone was on
the well's mouth.
Third Millennium Bible And he looked, and behold, a well in the field, and lo, there were three flocks of
sheep lying by it; for out of that well they watered the flocks; and a great stone was
upon the well's mouth.
Webster’s Bible Translation And he looked, and behold, a well in the field, and lo, there [were] three flocks of
sheep lying by it; for out of that well they watered the flocks: and a great stone [was]
upon the well's mouth.
Young’s Updated LT And he looks, and lo, a well in the field, and lo, there three droves of a flock
crouching by it, for from that well they water the droves, and the great stone is on
the mouth of the well.
The gist of this verse: Jacob comes to a field and he sees three flocks of sheep near a well, and there is
a large stone over the mouth of the well.
Genesis 29:2a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
râʾâh (רָאָה) [pronounced
raw-AWH]
|
to see, to look, to look at, to
view, to behold; to observe; to
perceive, to understand, to learn,
to know
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7200
BDB #906
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
This seems to attempt to take others and put them in the place of the person saying this (so that they see the
same thing); or to grab the attention of the reader. From the many times I have seen this word used in a
narrative, I believe that we may update the translation to, he observed [that]. This goes along with the idea that
this word is to cause us to see things from the viewpoint of someone in the narrative.
|
When this is a part of the narrative, but not a part of what a person is saying, the intent of this word appears
to be something which is observed by those in the narrative. Understood in this way, this might be reasonably
translated I see, he sees. I have taken some liberties with this word in 1Kings 2:29 and translated this word
right now.
|
Wenstrom: The expression “He looked and saw (hinneh, “behold”)” brings the reader alongside of Jacob,
capturing the scene for us emphasizing the parallel between Jacob arriving seeking a wife for himself and
Eliezer seeking a bride for Isaac who was of course, Rebekah.
|
beʾêr (בְּאֵר) [pronounced
be-AIR]
|
well, pit; spring
|
feminine singular noun
|
Strong’s #875
BDB #91
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
sâdeh (שָׂדֶה)
[pronounced saw-DEH]
|
field, land, country, open field,
open country; an unpopulated
area
|
masculine singular noun
with the definite article
|
Strong’s #7704
BDB #961
|
Translation: He looked and saw a well in the field [before him]... I have taken some slight liberties with the
demonstrative particle and have translated it like a verb (observed). It seems to have that sense when used in
this way. Many times, the intention of the word behold is to grab the reader and throw him right into the midst of
the action.
The gist of this passage is easily understood. I have my own particular peculiarities; one being a dislike for the
archaic words lo and behold. Lo is actually the translation of a demonstrative particle from the Hebrew which is
not too different from our English words see, see here, look, observe. What sounds reasonable several hundred
years ago does not sound reasonable today and translators are always stuck with the problem to choose between
a literal translation or to paraphrase considerably; the latter approach often making the Scriptures more accessible.
I personally tend toward some occasional paraphrasing, such as I have done in this verse.
One of the very literal translations, and one which I refer to often, is Rotherham's The Emphasized Bible. An
invaluable source book set to me has also been John Joseph Owen's Analytical Key to the Old Testament (in 4
volumes). Also, much to my surprise, I have discovered that in general, the King James Version is a very accurate
often word-for word rendering of the original languages (in fact, it is quite easy to find a KJV which includes
Strong’s numbers for each word, either online or for whatever Bible program you might use). I often refer to these
more literal sources to make certain that my rendering as given here is not unacceptable when it comes to an
accurate rendering of the action and thoughts expressed.
While I am on the topic of translations, the New International Version seems to be a very accurate rendering when
it comes to ideas and actions (but it is not a word-for-word translation). All translations have their problems. For
instance, when it comes to v. 2, the watering of the sheep has the verb in the Hiphil stem, which is causative stem.
Therefore, the most accurate translation would be for out of the well were the flocks caused to be watered.
Rotherham, generally a literalist, translated this for out of that well do they water the flocks where water is
translated as an active voice with the unclear subject they, a relative pronoun which has no antecedent (they is
actually the sheep, which are caused to be watered). The also renders water in the active voice. In neither case
is this any great cause for alarm. The general meaning that the sheep are generally watered there but they are
not getting any water right at this moment is the gist of the passage. In a narrative, sometimes great latitude can
be taken with the rendering so that a word-for-word translation along with the proper rendering of the stems and
tenses is not found, yet the understanding of the passage is increased because the resultant English translation
is easier to understand.
I personally aim, as do most translators, to find a happy middle ground between a word-for-word translation and
a meaning-for-meaning translation. I probably fail more often than I succeed, conveniently blaming this on a
limited life span. However, if you were to do a word for word study, you would be better off to consult a Hebrew
concordance or a Greek concordance before looking to an English concordance. That would point you more in
the right direction of the shades of meanings of the various words and to the double and triple meanings which
some words carry.
As a result of the difficulties of attempting to find the right balance between a literal translation and a translation
which may be understood, I have opted for producing 3 original translations, the first being very literal; the second
being readable and very nearly literal; and the third one designed to convey the meaning, even though every word
of the original may not be properly represented in the end product.
Jacob has never been out this way before. The last person who went out that way, insofar as we know, is the
servant of Abraham—who went with a number of people. However, his mother, Rebekah, came from this area.
Therefore, she would have described what to look for and what to expect. However, bear in mind that she left
there when Isaac was 40; they did not have children until 20 years had passed, and Jacob is now about 77 years
old. So, what she has described to Jacob is landscape which she saw 60 years ago.
So Jacob is looking hard at this landscape, comparing it in his mind with what his mother told him about.
It is not out of the question that other wells had been dug since that first well that his mother had gone to.
Barnes: This is not the well near Haran where Abraham’s servant met Rebekah. It is in the pasture
grounds at some distance from the town.
Genesis 29:2a He looked out and saw a well in the field that was in front of him.
|
Jacob Arrives at a Community Well in Aram (Various Commentators)
|
Gill: [Once Jacob arrives in Paddan-aram,] he might purposely look out for a well, as knowing that there people
frequently came for water for their families, or shepherds to water their flocks, of whom he might get intelligence
concerning Laban's family, and where they dwelt; or he might lookout for this particular well, where his
grandfather's servant had met with his mother Rebekah, of which he had been informed, and very probably had
some directions how to find it.
|
Alford: This well is apparently not the same as that in Chron. Gen. 24:11, etc. It seems to be further from the
city, and different in its management. This well is closed by a large stone, which is only removed at the
assemblage of the flocks and shepherds in the evening.
|
L. M. Grant: After many days of travel Jacob came to the land of his relatives. He could not phone to find his
directions to their home, nor did he have any street and house number, but it did not take long for him to contact
them. A well was of course the most likely place to meet people.
|
Genesis 29:2b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
This seems to attempt to take others and put them in the place of the person saying this (so that they see the
same thing); or to grab the attention of the reader. From the many times I have seen this word used in a
narrative, I believe that we may update the translation to, he observed [that]. This goes along with the idea that
this word is to cause us to see things from the viewpoint of someone in the narrative.
|
When this is a part of the narrative, but not a part of what a person is saying, the intent of this word appears
to be something which is observed by those in the narrative. Understood in this way, this might be reasonably
translated I see, he sees. I have taken some liberties with this word in 1Kings 2:29 and translated this word
right now.
|
shâm (שָם) [pronounced
shawm]
|
there; at that time, then; therein,
in that thing
|
adverb of place
|
Strong’s #8033
BDB #1027
|
shelôshâh (שְלֹשָה)
[pronounced shiloh-SHAW]
|
a three, a trio, a triad, a
threesome
|
feminine numeral
construct
|
Strong’s #7969
BDB #1025
|
ʿêder (עֵדֶר) [pronounced
ĢAY-der]
|
flock, herd
|
masculine plural
construct
|
Strong’s #5739
BDB #727
|
tsôʾn (צֹאן) [pronounced
tzohn]
|
small cattle, sheep and goats,
flock, flocks
|
feminine singular
collective noun
|
Strong’s #6629
BDB #838
|
râbats (רָבַץ) [pronounced
rawb-VAHTS]
|
is lying down, lying in wait;
reclines, is stretching out, settles
upon; sitting
|
Qal active participle
|
Strong’s #7257
DB #918
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of relative
proximity with the 3rd
person feminine singular
suffix
|
Strong’s #5921
BDB #752
|
Gesenius breaks down the prepositional use of ʿal (עַל) [pronounced ģahl] into 4 categories: (1) It is used much
like the Greek preposition ἐπὶ, when one thing is placed upon, over, on something else. This can be different
things, when one is over the other; or it can refer to the top part of something being over the bottom part. This
can refer to clothing being on a person; as well as something which is super-added to another thing. (2) This
preposition can be used to express a relationship between two things that are not touching, with the idea of
impending, being high, being suspended over something else. (3) ʿAl can be used to express neighborhood
or continuity. It can be translated at, by, near. (4) Finally, ʿal can denote motion unto or towards something.
One thing can rush upon, towards, to, against another thing.
|
Translation: ...and he observed three flocks of sheep there lying beside it,... He also notices 3 flocks of sheep.
Twice, we have the demonstrative particle here, hinnêh (הִנֵּה) [pronounced hin-NAY]. Both times, I took quite a
bit of translational latitude by rendering it, and he observed. But it does call our attention to two important things:
(1) Jacob has found a well near to where he should be able to find Laban. People will gather water at this well
sometime this day; so Jacob will either be greeted with people who know Laban or people who can set him off in
the right direction. Besides this, Jacob will be able to get water for himself and his animals (and possibly for his
mother’s personal maid). (2) The second behold takes note of there being 3 shepherds waiting. So, Jacob does
not have to go to the well and wait for someone to eventually show up and provide him guidance; people are there
right now, right at this moment. This is like walking into your own state’s Department of Motor Vehicles and finding
out that the line only has 5 people in it (rather than the 55 I usually see).
These men with their flocks as sitting upon, beyond, beside the well. Let me suggest that they are some distance
from the well and that the well is at a lower level than the shepherds and their sheep. Based upon the well from
Gen. 24, it would seem very likely that there are water troughs nearby and that a shepherd would dip water from
the well and carry it over to the troughs and pour it there. Then he would bring his flock over to the troughs to
drink. This would keep the contamination of the well to a minimum.
Although this is a minor point, Jacob probably saw the sheep and their shepherds first, and then determined where
the well was.
It is not out of the question that there has been some communication between Rebekah and her brother Laban.
They did not exchange letters as we did prior to the internet, but it appears that messages were carried by trading
caravans. We might assume that this has been done, but we really do not know.
There are a lot of observations occurring at this point in time, and you may wonder, what’s up with that? This is
the first time the Jacob sees the woman that he loves—Rachel—and he went out of his way to remember
everything about that day.
Clarke: The three flocks...which were lying now at the well, did not belong to Laban, but to three other
chiefs; for Laban’s flock was yet to come, under the care of Rachel.
The Geneva Bible: Thus he was directed by the providence of God, who brought him to Laban's
house.
Genesis 29:2c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
min (מִן) [pronounced
min]
|
from, off, out from, of, out of,
away from, on account of, since,
than, more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
beʾêr (בְּאֵר) [pronounced
be-AIR]
|
well, pit; spring
|
feminine singular noun
with the definite article
|
Strong’s #875
BDB #91
|
hîyʾ (הִיא) [pronounced
hee]
|
she, it; also used as a
demonstrative pronoun: that, this
(one)
|
3rd person feminine
singular, personal
pronoun; sometimes the
verb is, is implied; with
the definite article
|
Strong’s #1931
BDB #214
|
shâqâh (שָקָה)
[pronounced shaw-KAW]
|
to give drink to, to furnish drink,
to cause to drink, to make drink;
to water [cattle, land]; to irrigate
[land]
|
3rd person masculine
plural, Hiphil imperfect
|
Strong’s #8248
BDB #1052
|
ʿêder (עֵדֶר) [pronounced
ĢAY-der]
|
flock, herd
|
masculine plural noun
with the definite article
|
Strong’s #5739
BDB #727
|
Translation: ...for they caused the flocks to be watered from that well. The verb takes a masculine plural subject,
and we do have a masculine plural noun here; but I believe that the masculine plural noun refers to the shepherds
taking care of the flocks, even though there is no word for shepherds here. If this was a Niphal (passive) verb,
then the flocks would be watered from the well; but this is the Hiphil, which is the causal stem; so someone causes
the flocks to be watered from the well. That someone would refer to the masculine plural subject.
Genesis 29:2d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
The NET Bible: The disjunctive clause (introduced by the noun with the prefixed conjunction) provides
supplemental information that is important to the story.
|
ʾeben (אֶבֶן) [pronounced
EHB-ven]
|
a stone [large or small] [in its
natural state, as a building
material]; stone ore; used of
tablets, marble, cut stone; used
of a tool or weapon; a precious
stone, gem; rock; a weight of the
balance
|
feminine singular noun
with the definite article
|
Strong's #68
BDB #6
|
gedûwllâh (גְּדוּלָּה)
[pronounced ghed-ool-LAW]
|
large, great or mighty [in power,
nobility, wealth; in number, or
magnitude and extent], loud;
elder, older, important,
distinguished; vast, unyielding,
immutable, significant,
astonishing
|
feminine singular
adjective
|
Strong’s #1420
BDB #153
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of relative
proximity
|
Strong’s #5921
BDB #752
|
peh (פֶּה) [pronounced
peh]
|
mouth [of man, animal; as an
organ of speech]; opening,
orifice [of a river, well, etc.];
edge; extremity, end
|
masculine singular
construct
|
Strong’s #6310
BDB #804
|
beʾêr (בְּאֵר) [pronounced
be-AIR]
|
well, pit; spring
|
feminine singular noun
with the definite article
|
Strong’s #875
BDB #91
|
Translation: [There was] a large stone over the well opening. Jacob is very observant. He looks about and sees
that there is a large stone over the opening of the well.
We do not know exactly why the sheep are there, but not drinking. There are a few possibilities. (1) It might have
simply been a custom for all of the flocks to gather around the same time and then drink together. With more
shepherds there, perhaps the moving of the water was easier with several hands. (2) The rock may have been
intentionally large, keeping others out—but it will appear that Jacob moves the rock by himself later. (3) This well
may belong to Laban and he is very particular about it. There might need to be someone official from his house
(a son or a daughter) in order to authorize the using of the well. I lean toward the latter explanation.
Genesis 29:2 He looked out and saw a well in the field that was in front of him. He observed three flocks of
sheep lying beside the well. The shepherds apparently watered these sheep from this well. There was a large
stone over the well opening.
|
|
Whereas, we today have a picture of a well based upon either wells we have seen
today, or wells we have heard about in
storybooks, the wells of the ancient world do
not appear to be much more than holes in the
ground. In the case of this well, a very large
stone was placed over the mouth of the well.
A Modern-day Well-pump (a photograph);
from Homebuilding.com; accessed July 24,
2017.
The well of the little prince (a graphic); from
DeviantArt; accessed July 24, 2017. This is
the classic view wells from storybooks.
|
|
The well in Paddan-aram was probably nothing more than a hole in the ground,
possibly with some surrounding rock to strengthen the area around the well; with
a large rock over the well.
Picture of a Primitive Well (a photograph); from Ted Lewis; accessed July 24,
2017. There is no way of knowing how close this picture is to the well spoken of
here, but this would be a closer depiction. The only difference is, there would have
been a very large stone over the mouth of the well to seal it and protect it.
|
Wells of the Ancient World (Various Commentators)
|
Hawker: A well of water was considered a great treasure in those hot eastern countries. Hence Jesus is often
spoken of under that similitude. Isa. 32:2; John 4:14; John 7:37.
|
The Cambridge Bible: A well was a cistern or tank, often covered with a large stone requiring two or three men
to remove it. This stone protected the water from the rays of the sun and from mischief or pollution. In the
present instance the well seems to have belonged to the community, and was not opened for use, until all the
herdsmen and shepherds had come.
|
Keil and Delitzsch: [T]he well was very differently constructed from that at which Abraham's servant met with
Rebekah. There the water was drawn at once from the (open) well and poured into troughs placed ready for
the cattle, as is the case now at most of the wells in the East; whereas here the well was closed up with a stone,
and there is no mention of pitchers and troughs. The well, therefore, was probably a cistern dug in the ground,
which was covered up or closed with a large stone, and probably so constructed, that after the stone had been
rolled away the flocks could be driven to the edge to drink.
|
I see the problem of Keil and Delitzsch’s assessment as three`fold: (1) you have hundreds of cattle every day
walking by this well to drink, which strikes me as very destructive to the ground all around the well; and which
also opens up the well to contamination by the defecation and urination of the animals in close proximity to it.
(2) bringing the livestock to walk along this small open well to drink strikes me as being very inefficient as well
(the well could not have a very large mouth, if the stone over it could be rolled away). (3) Would anyone want
to drink of the water from this well after so much livestock have stuck their muzzles into it to drink?
|
The servant of Gen. 24 was very detail-oriented, telling us about every moment and thought that danced
through his head. Jacob may have taken one look at Rachel and lost all interest in the feeding and watering
of animals (and therefore, simply does not record the details of providing water for the animals). V. 3 reads:
[W]hen all the flocks were gathered there, the shepherds would roll the stone from the mouth of the well and
water the sheep, and put the stone back in its place over the mouth of the well. (ESV) This verse does not tell
us that the flocks were driven by the well, and they put their muzzies in and drank; nor does it tell us that water
was transported into nearby watering troughs. The latter approach makes the most sense to me.
|
Perhaps we could see this stone as an ancient lock and key?
|
Genesis 29:2 He looked out and saw a well in the field that was in front of him. He observed three flocks of
sheep lying beside the well. The shepherds apparently watered these sheep from this well. There was a large
stone over the well opening.
|
The Stone Over the Well’s Mouth (Various Commentators)
|
Biblical Researches: Over most of the cisterns is laid a broad and thick flat stone, with a round hole cut in the
middle, forming the mouth of the cistern. This hole we found in many cases covered with a heavy stone, which
it would require two or three men to roll away.
|
Benson: This might be intended either to prevent the lambs of the flock from being drowned in it; or to secure
the water, which was and still is scarce in that country; or to save the well from receiving damage from the heat
of the sun, or the sand put into motion by the winds, which, probably, would soon have filled and stopped it up.
This last we know is the reason why they cover their wells in Arabia, and several other parts of the East.
|
Bob Utley: [T]he stone on the mouth of the well...was [there] (1) to stop evaporation; (2) keep the water clean;
[and/]or (3) for the purpose of security (unauthorized use).
|
Dr. Peter Pett: It would appear that the stone was so large that it was not easy to move. So every day the
various flocks would gather at the well (water-source), waiting until all were gathered, and then the stone
guarding the well would be removed and all the flocks would water there. It was possibly a private cystern
owned by a group, with restricted access.
|
Clarke: It is very likely that the stone was a large one, which was necessary to prevent ill-minded individuals
from either disturbing the water, or filling up the well; hence a great stone was provided, which required the joint
exertions of several shepherds to remove it; and hence those who arrived first waited till all the others were
come up, that they might water their respective flocks in concert.
|
Gill: In Arabia, owing to the shifting sands and in other places, owing to the strong evaporation, the mouth of
a well is generally covered, especially when it is private property. Over many is laid a broad, thick, flat stone,
with a round hole cut in the middle, forming the mouth of the cistern. This hole is covered with a heavy stone
which it would require two or three men to roll away. Such was the description of the well at Haran.
|
S. R. Driver: Cisterns and sometimes wells were covered in by a broad and thick flat stone with a round hole
cut in the middle, which in its turn is often covered with a heavy stone, which it requires tow or three men to roll
away, and which is removed only a particular times.
|
Wenstrom: The large stone covering the well indicated that the well was private property. The large stone would
not only keep the well clean and to protect against anyone accidentally falling into it but it would also restrict the
use of the well to a select group of shepherds who were authorized by the owner of the well to move it.
|
We would reasonably assume that, as early as possible, the sons of shepherds are put in charge of a flock (or
whatever size they can handle) and they begin shepherding (after spending time with their father or with their
father’s hired shepherds). The youngest of these shepherds would not be able to move the stone by
themselves; Rachel was probably unable to move the stone by herself.
|
Genesis 29:2 And he looked, and he saw [lit., behold] a well [that] was in the field! And, lo, there were three flocks
of sheep lying by it, for they watered the flocks out of that well. And a great stone was upon the well's mouth.
Jacob is going to be very descriptive here and throughout this entire chapter. This will be the day that he first
meets Rachel, the love of his life. This will account for all of the detail found here.
Jacob, despite what we have seen from him so far, is a romantic individual; and he will fall very much in love with
Rachel. Furthermore, by some things which we will observe here, it will be clear that all of this is recorded by
Jacob. Quite obviously, who else would have recorded this information, which is clearly a first-hand account.
Furthermore, there will be other things which will be said from time to time that make it apparent that this is all from
Jacob’s perspective.
The Bible tends to focus upon the life of one patriarch at a time. We have studied Abraham, then Isaac and now
Jacob. Just as we never went back to Abraham’s life in narrative form once we turned to Isaac; we will not go
back to Isaac at a later time. He will be mentioned again, but we are no longer following his life. We will study
a time when God comes and speaks to Jacob again; but God will not come and speak with Isaac. So, Isaac will
be mentioned again, but not in a narrative form where it is clear that we are hearing his words describe his
situation. This would suggest that each patriarch spoke about the historical occurrences while they were alive.
Right at this point and time, Isaac is still alive. He is about 130 years old and he will live another 50 years
(Gen. 35:28). You will recall that our study of Isaac’s narratives were fairly straightforward and they centered on
major events (births, marriages and deaths).
My guess is that Jacob records the narrative in Gen. 28:1–35:29 (give or take). In Gen. 37:1, Joseph will appear
to take up the narrative. At that point, Jacob will still be alive and one of the characters in the narrative, but it will
be clear that this will be Jacob as seen through the eyes of his son Joseph.
The principle is, each generation stands on its own. Each generation is responsible for its own decisions.
It ought to be clear that I unequivocally reject the idea that Moses wrote the book of Genesis. At the most, he was
the final editor—but, my guess is, this book existed in its final form at the time that Moses was born. Whether it
was in the thinking of the people of Jacob (that is, they memorized it) or had been committed to writing by the time
of Moses is unknown.
At this point, we are with Jacob and will be with him until Gen. 35; and for the next 7 chapters of Genesis,
everything will be presented from his perspective. The thread which holds Gen. 28–35 together is, Jacob is a
witness to all of it. This is key to understanding the authorship of any portion of Scripture—whose viewpoint are
we getting (on the human side)? The text may be written in 3rd person, but most often, there are specific people
who were there and witnessed the events—one or more of those witnesses would be the logical original author.
——————————
A Review of Genesis 29:1–2: The entire journey of 400 miles is described in v. 1; and Jacob coming upon the
land of Laban is found in vv. 2–3:
Genesis 29:1–2 Then Jacob went on his journey and came to the land of the people of the east. As he looked,
he saw a well in the field, and behold, three flocks of sheep lying beside it, for out of that well the flocks were
watered. The stone on the well's mouth was large,... (ESV)
The first 14 verses of Gen. 29 could be easily summed up to read: And Jacob arrived in Padan-aram and met his
cousin Rachel by their well, and she brought him to her father Laban’s house. But, instead of 1 verse, there are
14. You might be wondering, what are all of these details about? There are all of these 3 flocks of sheep near
a well and a stone over the opening of the well; and then there is this conversation. Jacob makes this off-handed
remark; the shepherds point out Rachel, his cousin, coming from afar. Why is this recorded? Jacob is
remembering the first day that he sees Rachel; and he remembers all of these details of that first day. It is likely
that, many days after this, while working for Laban, that he replays all of this day in his head, and remembers back
to this first meeting—holding onto this wonderful memory, recalling the first day that he sees the woman of his life.
It is this memory which gives him the strength to work for his Uncle Laban for 7 years; and yet, these 7 years pass
by quickly as if only a few days in his own mind. When Jacob is unable to be near Rachel, he is thinking about
her and this day that they first meet. Hence, all of the details that we read.
Jacob has been sent to Paddan-aram for two reasons—to escape the emotional revolt of Esau’s soul (his brother
Esau wanted to kill him), and to find a wife from his own family. During this long trip, Jacob has began to think
more and more about this trip and about his potential future wife.
There are two things on Jacob’s mind. He is over 40 years old and is not yet married; and this is something he
desires. Furthermore, he might be giving some thought to his spiritual heritage as well, which flows from Abraham
to Isaac to him. This spiritual heritage continues through his seed as promised him by God. That requires a wife
and children as well. At this point, Jacob has none of that.
Jacob knows that this spiritual heritage is real, because God has appeared to him and spoke to him, and has
confirmed these promises to him—the same promises that God had also made to Abraham. What his father Isaac
(or mother Rebekah) has told him has been confirmed by God.
This is the divine view; and, unfortunately, Jacob will not be focused upon this the whole time.
This next verse tells us what would typically happen here at this well. Jacob, at this time, was probably unaware
of this custom, but he learned of it; and prepares us for what is coming, by giving us the custom of that area. We
are never told exactly why things were done this way, but many commentators have come up with fairly
reasonable explanations for these customs.
And have assembled there all the flocks and
they have rolled away the stone from upon a
mouth of the well and they have give drink to
the sheep and they have caused to return the
stone upon the mouth of the well to her
place.
|
Genesis
29:3
|
The [shepherds typically] gathered all the
flocks there and then they would roll away the
stone from over the mouth of the well and
water the sheep. Then they returned the stone
over the mouth of the well to its place.
|
The shepherds gathered their flocks there in order to give them water. They would first remove the stone
from its place, give water to the sheep, and then place the stone back over the well’s opening.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And have assembled there all the flocks and they have rolled away the stone from
upon a mouth of the well and they have give drink to the sheep and they have
caused to return the stone upon the mouth of the well to her place.
Targum of Onkelos And thither all the flocks were gathered together; and they withdrew the stone from
the mouth of the well, and watered the flock, and returned the stone upon the mouth
of the well unto its place.
Targum (Pseudo-Jonathan) And they gathered the flocks there, and rolled the stone from the well's mouth, and
watered the sheep, and set the stone on the mouth of the well in its place.
Latin Vulgate And the custom was, when all the sheep were gathered together, to roll away the
stone, and after the sheep were watered, to put it on the mouth of the well again.
Peshitta (Syriac) And all the flocks were gathered there; and the shepherds rolled the stone from the
wells mouth, and watered the sheep, and then put the stone back in its place upon
the wells mouth.
Septuagint (Greek) And there were all the flocks gathered, and they used to roll away the stone from
the mouth of the well, and water the flocks, and set the stone again in its place on
the mouth of the well.
Significant differences: The Latin introduces the verbiage and the custom was; which is apropos, but not
found in the original Hebrew. My guess is, this was added by way of interpretation
by Saint Jerome.
Limited Vocabulary Translations:
Bible in Basic English And all the flocks would come together there, and when the stone had been rolled
away, they would give the sheep water, and put the stone back again in its place on
the mouth of the water-hole.
Easy English The *shepherds used to gather all the *flocks there. Then they rolled the stone from
the well and they gave water to the sheep. After that, they put the stone back to
cover the well.
Easy-to-Read Version When all the flocks gathered there, the shepherds rolled the rock away from the
well. Then all the sheep could drink from the water. After the sheep were full, the
shepherds put the rock back in its place.
God’s Word™ When all the flocks were gathered there, the stone would be rolled off the opening
of the well so that the sheep could be watered. Then the stone would be put back
in place over the opening of the well.
Good News Bible (TEV) Whenever all the flocks came together there, the shepherds would roll the stone
back and water them. Then they would put the stone back in place.
The Message When all the flocks were gathered, the shepherds would roll the stone from the well
and water the sheep; then they would return the stone, covering the well.
NIRV All of the flocks would gather there. The shepherds would roll the stone away from
the well's opening. They would give water to the sheep. Then they would put the
stone back in its place over the opening of the well.
New Simplified Bible When all the flocks came together there, the shepherds would roll the stone back
and water them. Then they would put the stone back in place.
Thought-for-thought translations; paraphrases:
Contemporary English V. Shepherds would roll the rock away when all their sheep had gathered there. Then
after the sheep had been watered, the shepherds would roll the rock back over the
mouth of the well.
New Life Bible When all the flocks were gathered there, the men would roll the stone from the top
of the well. Then after giving water to the sheep, they would put the stone again in
its place on top of the well.
New Living Translation It was the custom there to wait for all the flocks to arrive before removing the stone
and watering the animals. Afterward the stone would be placed back over the mouth
of the well.
Translation for Translators When all the flocks were gathered there, the shepherds would work together to roll
the stone away from the top of the well and get water for the sheep. When they
finished doing that, they would put the stone back in its place over the top of the
well.
Partially literal and partially paraphrased translations:
American English Bible For after all the flocks had gathered there, they used to roll the stone away from the
mouth of the well to water the flocks, then push it back over the mouth of the well
to cover it again.
Beck’s American Translation After all the flocks were gathered there, the shepherds would roll the stone from the
opening of the well, water the sheep, and put the stone back in its place on the
opening of the well.
New Advent (Knox)Bible Here, in the open plain, he found a well, with three flocks of sheep lying down
beside it. It was here that the flocks were watered; but the mouth of the well was
closed by a great stone, and it was not the custom to roll this stone away till all the
flocks were assembled. When these had had their fill, the stone was put back on
the well mouth. All of v. 2 is included for context.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear There all the flocks gathered. They rolled the stone from over the mouth of the well,
watered the sheep, and returned the stone over the mouth of the well in its place.
Conservapedia All the flocks were gathered there, and they rolled the stone from the mouth of the
well, watered the sheep, and then restored the stone to its place on the mouth of
the well.
Ferar-Fenton Bible So when all the flocks had collected there, they rolled away the stone and watered
the sheep, and then returned the stone on to the mouth of the Well until another
time.
HCSB When all the flocks were gathered there, the shepherds would roll the stone from
the opening of the well and water the sheep. The stone was then placed back on
the well's opening.
Wikipedia Bible Project And the shephards gathered there, and rolled the stone from the head of the well,
and they watered their flocks, and restored the stone to the head of the well, to its
place.
Catholic Bibles (those having the imprimatur):
The Heritage Bible And all the droves were gathered there, and they rolled the stone from the mouth
of the well, and watered the flock animals, and returned the stone upon the mouth
of the well in its place.
New American Bible (2002) Only when all the shepherds were assembled there could they roll the stone away
from the mouth of the well and water the flocks. Then they would put the stone back
again over the mouth of the well.
New American Bible (2011) When all the shepherds were assembled there they would roll the stone away from
the mouth of the well and water the sheep. Then they would put the stone back
again in its place over the mouth of the well.
Revised English Bible ...and all the herdsmen used to gather there and roll it off the mouth of the well and
water the flocks; then they would replace the stone over the well.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible ...and only when all the flocks had gathered there would they roll the stone away
from the opening of the well and water the sheep. Then they would put the stone
back in its place on the well's opening.
The Complete Tanach And all the flocks would gather there, and they would roll the rock off the mouth of
the well and water the sheep, and [then] they would return the rock onto the mouth
of the well, to its place.
|
would gather there: They were accustomed to gather because the rock was
huge.
|
|
and they would roll: Heb. וְגָלְלוּ [like] וְגוֹלְלִין. The Targum renders: וּמְגַנְדְרִין, and
they would roll. Every present tense [i.e. every verb expressing continuous
action] changes to speak [sometimes] in the future tense and [sometimes] in
the past tense, because everything that occurs constantly has already
transpired and is destined to transpire [again].
|
|
and [then] they would return: Heb. וְהֵשִיבוּ, which the Targum renders: וּמְתִיבִין,
and they would return.
|
exeGeses companion Bible ...and all the droves gather there:
and they roll the stone from the mouth of the well
and moisten the flock
and return the stone in place
on the mouth of the well.
Kaplan Translation When all the flocks would come together there, [the shepherds] would roll the stone
from the top of the well and water the sheep. Then they would replace the stone on
the well.
Natural Israelite Bible Now all the flocks would be gathered there; and they would roll the stone from the
well's mouth, water the sheep, and put the stone back in its place on the well's
mouth.
Orthodox Jewish Bible And to there were all the edarim gathered: and they rolled the even (stone) from the
mouth of the be'er, and watered the tzon, and put the even (stone) again upon the
mouth of the be'er in its place.
Expanded/Embellished Bibles:
The Amplified Bible As he looked, he saw a well in the field; and behold, there were three flocks of
sheep lying by it, for out of that well the flocks were watered. The stone on the well's
mouth was a big one, And when all the flocks were gathered there, [the shepherds]
would roll the stone from the well's mouth, water the sheep, and replace the stone
on the well's mouth. V. 2 is included for context.
The Expanded Bible When all the flocks would gather there, ·the shepherds [Lthey] would roll the stone
away from the well and water the sheep. Then they would put the stone back in its
place.
Kretzmann’s Commentary And thither were all the flocks gathered, there they were driven at stated times
during the day; and they, the shepherds, rolled the stone from the well's mouth, and
watered the sheep, and put the stone again upon the well's mouth in his place.
Water was apparently not too plentiful in the neighborhood, and it was necessary
to use the greatest care in keeping the available supply pure.
Lexham English Bible And [when] all the flocks were gathered there, they rolled away the stone from the
mouth of the well. And they watered the sheep and returned the stone upon the
mouth of the well to its place.
NET Bible® When all the flocks were gathered there, the shepherds [Heb "they"; the referent
(the shepherds) has been specified in the translation for clarity] would roll the stone
off the mouth of the well and water the sheep. Then they would put the stone back
in its place over the well's mouth.
The Pulpit Commentary And thither were all the flecks gathered. "Fifteen minutes later we came to a large
well in a valley among the swells, fitted up with troughs and reservoirs, with flocks
waiting around". And they rolled the stone from the well’s mouth, find watered the
sheep, and put the stone again upon the well’s mouth in his place. From the middle
of Gen. 29:2 the words are parenthetical, the watering of the flocks not having taken
place till Rachel had arrived (Gen. 29:9) and Jacob had uncovered the well
(Gen. 29:10).
The Voice ...and when all of the flocks were gathered, the shepherds would roll the stone from
the mouth of the well, give water to the sheep, and then roll the stone back in its
place over the mouth of the well.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and all the droves gathered unto there and they rolled the stone from upon the
mouth of the well and the flocks drank and they returned the stone back upon the
mouth of the well to her place,...
Context Group Version And there were all the flocks gathered. And they rolled the stone from the well's
mouth, and watered the sheep, and put the stone again on the well's mouth in its
place.
English Standard Version ...and when all the flocks were gathered there, the shepherds would roll the stone
from the mouth of the well and water the sheep, and put the stone back in its place
over the mouth of the well.
Green’s Literal Translation And all the flocks were usually gathered there, and they rolled the stone off the
mouth of the well and watered the sheep, and replaced the stone on the mouth of
the well, to its place.
God’s Truth (Tyndale) And the manner was to bring the flocks over there, and to roll the stone from the
wells mouth, and to water the sheep, and to put the stone again upon the wells
mouth unto his place.
New King James Version Now all the flocks would be gathered there; and they would roll the stone from the
well's mouth, water the sheep, and put the stone back in its place on the well's
mouth.
Young’s Updated LT (When there have all the droves been gathered, and they have rolled the stone from
off the mouth of the well, and have watered the flock, then they have turned back
the stone on the mouth of the well to its place.)
The gist of this verse: Once all of the flocks had been gathered, the stone would be removed and the
flocks would be watered and then the stone would be put back.
Genesis 29:3a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾâçaph (אָסַף)
[pronounced aw-SAHF]
|
to be assembled, to be gathered,
to assemble, to gather
|
3rd person masculine
plural, Niphal perfect
|
Strong’s #622
BDB #62
|
shâm (שָם) [pronounced
shawm]
|
there; at that time, then; therein,
in that thing
|
adverb with the
directional hê
|
Strong’s #8033
BDB #1027
|
This simply means there; hê acts almost like a demonstrative.
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
ʿêder (עֵדֶר) [pronounced
ĢAY-der]
|
flock, herd
|
masculine plural noun
with the definite article
|
Strong’s #5739
BDB #727
|
Translation: The [shepherds typically] gathered all the flocks there... Jacob appears to observe what happened
over a period of time. It is possible that Jacob stopped there for a period of a few hours, possibly near his
destination or believing himself to be near there.
Shepherds would bring their flocks to this area. He originally saw three flocks of sheep there. He either deduced
their pattern of behavior or he was there long enough to observe it. Or, he was informed of the customs of that
area, and records those customs for us right here.
Genesis 29:3b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
gâlal (גָּלַל) [pronounced
gaw-LAHL]
|
to roll, to roll away
|
3rd person plural, Qal
perfect
|
Strong’s #1556
BDB #164
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
ʾeben (אֶבֶן) [pronounced
EHB-ven]
|
a stone [large or small] [in its
natural state, as a building
material]; stone ore; used of
tablets, marble, cut stone; used
of a tool or weapon; a precious
stone, gem; rock; a weight of the
balance
|
feminine singular noun
with the definite article
|
Strong's #68
BDB #6
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
ʿal (עַל) [pronounced
ģahl ]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5920,
#5921 BDB #752
|
Together, they mean from upon, from over, from by, from beside, from attachment to, from companionship with,
from accompanying [in a protective manner], from adhesion to, from. Some translators rendered this away
from.
|
peh (פֶּה) [pronounced
peh]
|
mouth [of man, animal; as an
organ of speech]; opening,
orifice [of a river, well, etc.];
edge; extremity, end
|
masculine singular
construct
|
Strong’s #6310
BDB #804
|
beʾêr (בְּאֵר) [pronounced
be-AIR]
|
well, pit; spring
|
feminine singular noun
with the definite article
|
Strong’s #875
BDB #91
|
Translation: ...and then they would roll away the stone from over the mouth of the well... When the shepherds
arrived there with their sheep, then they would roll this stone away from the opening of the well. Quite obviously
this was a stone of just the right size, and the verb here means to roll, to roll away; suggesting that this stone may
have been large, but it was round, so that it could be rolled out of the way.
There are some questions about the translation, and I have had to insert a word so that it makes more sense: The
[shepherds typically] gathered all the flocks there and then they would roll away the stone from over the mouth
of the well... The Samaritan text apparently has shepherds rather than sheep; but I think that was a change
made simply to make the text more understandable.
Think of this as somewhat of a primitive manhole cover. Cecil Adams once wrote a column on the brilliance of
the round manhole cover.
Genesis 29:3c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
Owens has that this is a wâw consecutive, but it appears to be a wâw conjunction to me.
|
shâqâh (שָקָה)
[pronounced shaw-KAW]
|
to give drink to, to furnish drink,
to cause to drink, to make drink;
to water [cattle, land]; to irrigate
[land]
|
3rd person masculine
plural, Hiphil perfect
|
Strong’s #8248
BDB #1052
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
tsôʾn (צֹאן) [pronounced
tzohn]
|
small cattle, sheep and goats,
flock, flocks
|
feminine singular
collective noun
|
Strong’s #6629
BDB #838
|
Translation: ...and water the sheep. I would assume that they would dip some sort of container like a bucket into
the well and bring the water out.
You may recall that there were troughs for the camels already there when Abraham’s servant went to this same
family 60 years previous to fetch a wife for Isaac. This is very likely a different well; and we will discuss, as this
narrative unfolds, whether or not there are troughs for the animals.
Genesis 29:3d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
shûwb (שוּב)
[pronounced shoobv]
|
to cause to return, to bring, to be
caused to turn back mentally,
reminisce, to return something,
to restore, to bring back, to send
back, to regain, to recover, to
make restitution, reconsider,
think again, to be caused to
return
|
3rd person masculine
plural, Hiphil perfect
|
Strong's #7725
BDB #996
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
ʾeben (אֶבֶן) [pronounced
EHB-ven]
|
a stone [large or small] [in its
natural state, as a building
material]; stone ore; used of
tablets, marble, cut stone; used
of a tool or weapon; a precious
stone, gem; rock; a weight of the
balance
|
feminine singular noun
with the definite article
|
Strong's #68
BDB #6
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5920,
#5921 BDB #752
|
peh (פֶּה) [pronounced
peh]
|
mouth [of man, animal; as an
organ of speech]; opening,
orifice [of a river, well, etc.];
edge; extremity, end
|
masculine singular
construct
|
Strong’s #6310
BDB #804
|
beʾêr (בְּאֵר) [pronounced
be-AIR]
|
well, pit; spring
|
feminine singular noun
with the definite article
|
Strong’s #875
BDB #91
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
mâqôwm (מָקוֹם)
[pronounced maw-KOHM]
|
place, situated; for a soldier, it
may mean where he is stationed;
for people in general, it would be
their place of abode (which could
be their house or their town)
|
masculine singular noun
with the 3rd person
feminine singular suffix
|
Strong’s #4725
BDB #879
|
Translation: Then they returned the stone over the mouth of the well to its place. Once the sheep had been
watered, then stone was placed back over the well opening.
Several suggestions have been given as to why all of the shepherds waited before the stone was rolled away.
Some translators ventured a guess, but we really have no more information than, all of them gathered, and then
they watered the sheep. These translators have an opinion as to why this was done, and include that opinion as
a part of their translation (Kretzmann uses the KJV and includes additional information to help round out the
translation).
New Living Translation It was the custom there to wait for all the flocks to arrive before removing the stone
and watering the animals. Afterward the stone would be placed back over the mouth
of the well.
Translation for Translators When all the flocks were gathered there, the shepherds would work together to roll
the stone away from the top of the well and get water for the sheep. When they
finished doing that, they would put the stone back in its place over the top of the
well.
New Advent (Knox)Bible Here, in the open plain, he found a well, with three flocks of sheep lying down
beside it. It was here that the flocks were watered; but the mouth of the well was
closed by a great stone, and it was not the custom to roll this stone away till all the
flocks were assembled. When these had had their fill, the stone was put back on
the well mouth. All of v. 2 is included for context.
New American Bible (2002) Only when all the shepherds were assembled there could they roll the stone away
from the mouth of the well and water the flocks. Then they would put the stone back
again over the mouth of the well.
Kretzmann’s Commentary And thither were all the flocks gathered, there they were driven at stated times
during the day; and they, the shepherds, rolled the stone from the well's mouth, and
watered the sheep, and put the stone again upon the well's mouth in his place.
Water was apparently not too plentiful in the neighborhood, and it was necessary
to use the greatest care in keeping the available supply pure.
If I was to guess, much of this was probably under the direction of Laban, who may have had very good reason
for it (to preserve his well, to possibly inspect his herds, to indicate ownership of the well).
What is occurring here is in order for everyone to receive a fair share of the water from the well, there was a
designated time for the sheep herders to go to this well an water their sheep. One man cannot go their earlier and
take as much water as he chooses to and then leave because, by himself, he could not move the stone. In fact,
it is possible that several men are required to move this stone (although in this chapter, Jacob will be said to move
the stone).
So this appears to be a daily ritual presumably to conserve water in this area. Perhaps wells would sometimes
run dry. It probably will be based upon ownership; where Laban (Jacob’s uncle in this area) possibly has claim
to this well. What Jacob will see is a continual influx of sheep herders until Rachel, his cousin arrives and then
the stone will be removed and everyone will be able to water their animals.
There is no failsafe way to secure this well, any more than there is a way to secure your own house. You can
make things difficult for a person to enter your house uninvited, but making it impossible is unlikely, unless you
have armed guards standing at every window.
This large stone was probably difficult for most men to move (although Jacob will move it by himself); and moving
it would be such a difficult task in itself that, the approved flocks would arrive at a specific time, wait until all have
gathered there, and then move the stone away in order to water the livestock. The large stone made unauthorized
usage difficult and it also protected the well from evaporation and contamination. What is done here is an orderly
way for the various flocks to be watered; and then the well is sealed the rest of the time (we do not know if it was
opened again at night for women to come to fetch water for their homes).
Genesis 29:3 The [shepherds typically] gathered all the flocks there and then they would roll away the stone
from over the mouth of the well and water the sheep. Then they returned the stone over the mouth of the well
to its place.
|
Various Commentators on the Custom of the Stone of this Well
|
Scott: This verse describes what was usually done by some mutual compact among the shepherds, and shows
the purpose for which the flocks lay by the well; for the stone was not removed till all the flocks had been
collected.
|
Barnes: On its mouth was a large stone, indicating that water was precious, and that the well was the common
property of the surrounding natives. The custom was to gather the flocks, roll away the stone, which was too
great to be moved by a boy or a female, water the flocks, and replace the stone.
|
Gill: [There was] a great stone...[over] the well's mouth; so that until that was rolled off, the sheep could not be
watered, which was the reason the three flocks were lying by it. This stone was laid upon it, partly to keep the
water from flowing out, and being wasted, so that there might be a sufficiency for the flocks; and partly to keep
the water pure and clean, that it might be wholesome for the flocks, as well as entire for the use of those that
had a property in it.
|
Keil and Delitzsch: The remark in Gen. 29:2, that the stone upon the well's mouth was large (גְּדֹלָה without the
article is a predicate), does not mean that the united strength of all the shepherds was required to roll it away,
whereas Jacob rolled it away alone (Gen. 29:10); but only that it was not in the power of every shepherd, much
less of a shepherdess like Rachel, to roll it away. Hence in all probability the agreement that had been formed
among them, that they would water the flocks together. The scene is...thoroughly in harmony with the customs
of the East, both ancient and modern.
|
Treasury of Scriptural Knowledge appears to offer the most logical explanation: In Arabia, and other places in
the East, they cover up their wells of water, lest the sand, which is put in motion by the winds, should fill and
quite stop them up. So great was their care not to leave the well open any length of time, that they waited till
the flocks were all gathered together before they began to draw water; and when they had finished, the well was
immediately closed again.
|
Wenstrom goes into great detail on this subject: The term “high day” refers to noon time. Jacob knew the
shepherding business since he was one himself and therefore knew that noon time was not the time to gather
the livestock so he tells them to water the sheep and go pasture them.
|
Wenstrom: Now on the surface, it appears that either the shepherds are lazy or young boys waiting for adults
to move the stone but neither is the case. It appears that Jacob thought they were lazy as well since it made
little sense to him for these shepherds to be sitting around the well waiting until later to water their sheep when
they could water them now and take them back to pasture for several hours.
|
Wenstrom: The practical thing to do was to water the sheep now and not to wait until later. Jacob’s question
was foolish to the shepherds because he was ignorant of the fact that the owner of the well had established
certain procedures for the use of the well. Jacob was right that the procedure was impractical but he is ignorant
that this procedure was set by the owner of the well, which he in the end disregards demonstrating his
impatience and lack of respect for the property of others.
|
Wenstrom: The shepherds knew that sheep grew faster grazing on the grassland rather than standing about
the well where the grass had long before been con-sumed. However, the well, it seems, was not theirs to be
used at their convenience.
|
Wenstrom: In the days of Abraham, Isaac and Jacob, a well was a valuable resource, much as an oil well would
be today. As such, it had to belong to somebody, and that person would prescribe how and when the well was
to be used, and probably at what price. The agreement between the well owner and the shepherds seems to
be that the well could be used once a day.
|
Wenstrom: The shepherds must first be gathered at the well with their flocks. Then the owner or his hired
servants (“they,” verse 8) would roll the large stone away and the sheep could be watered, perhaps in the order
that the flocks arrived. This would explain why the shepherds and their flocks were there so early. In this way,
what was most profitable (this is what Jacob’s question was getting at) was not practical. The owner’s
stipulations must be adhered to.
|
This is not much different than the collection of comments for v. 2 on the stone over the well.
|
Wenstrom: The fact that Genesis 29:2 describes the stone as being large emphasizes Jacob’s great strength
since Genesis 29:10 records him moving it all by himself without any help from the shepherds after being told
that Laban’s daughter Rachel was arriving with her flock.
|
I think that we can boil this down to two factors. The well belongs to Laban, so he sets the rules. The stone
is too much for Rachel to move herself, so the requirement was, all the shepherds would meet there to water
their sheep and it would all be done at the same time, starting whenever Rachel arrived. Obviously, the most
important thing to Laban is that his sheep get water, and this procedure insured that.
|
All of the detail here, from the human perspective, is Jacob remembering each moment of this day when he meets
his wife, the love of his life. He remembers every bit of it. The divine side of this narrative is, God is connecting
the rock of this well (wherein is the life-sustaining waters) to the rock where Jacob lay his head, back in Gen. 28;
which was the rock which he stood up on end as the testimony that God appeared to him and spoke to him in
Bethel. God provides this as a way for Jacob to think back at what had happened to him recently; to review the
words that God spoke to him and the assurances which God gave to him. Jacob never made the connection; but
we, as readers, some 4000 years later, are able to. We are able to see the faithfulness and continuity of God in
Jacob’s life (and, by extension, in our own lives).
Given Jacob’s continued rebellion against God, it is quite amazing that we find God remaining faithful to him, and
attempting to reach Jacob’s thinking. God speaks to the lukewarm believer, saying, “Look, I am standing at [your]
door and knocking; if anyone hears my voice [i.e., the sound of my knocking], and opens the door, I will [surely]
come in to him and eat with him and he [will eat] with me.” (Rev. 3:20; AUV). God is always available to fellowship
with us; but we have to be aware of how and when He is speaking to us. Primarily God speaks to us through His
Word; but, on occasion, there are circumstances in our life which synch up with His Word.
The strength that Jacob has to remove this stone should be indicative of his inner strength, which could be
developed if he would focus his mind on the Word of God.
Genesis 29:3 And all the flocks were gathered there. And they rolled the stone from the well's mouth, and watered
the sheep, and put the stone again upon the well's mouth in its place.
What is described in v. 3 is what typically happens. The flocks begin to gather at the well at a particular time each
day. Then the stone is rolled away from the opening to the well so that the sheep can be given water. Afterwards,
the stone is rolled back over the hole. Jacob will observe this on this occasion; but he will observe this on many
occasions.
Jacob had never been to this place before. Whatever description that he had from Rebekah was from 100 or so
years ago (and this may not even be the same well that Abraham’s servant had gone to). The servant of Abraham
who actually made the trip to and back was probably dead by now. So Jacob has a description of the route and
the area that he is to go to. We have reason to believe that his mother’s personal servant, Deborah, is with Jacob;
and that she might have been helpful in identifying the area that they were in (although she had not been here for
some 80–100 years). So, what he sees here, he takes a mental inventory; and there is likely some parallels
to the place where Rebekah has sent him. We don’t know exactly what things stood out to tell Jacob that he was
approximately in the right place. It is possible that Deborah, his mother’s personal servant, took a mental inventory
of this place, as she and Rebekah rode out for Canaan.
Deborah, his mother’s personal nurse (or nanny), has actually seen this place before, as a young
woman—perhaps many times. She at least knows the general area (we do not know if we are at the same well
or not). The reason that we think that Deborah might be with Jacob is, he will record her death in Gen. 35:8 (the
implication being that she has been with him the whole time).
However, it should be pointed out that the vocabulary here used to describe this water source is quite different
from the vocabulary used to describe the well in Gen. 24. So, they may be at the same place, but the source of
water is different, as is the access, as the vocabulary and the description is quite different.
So Jacob has come to the area which is near Haran, which is where his grandfather Abraham originally settled.
Gen. 29:2–3 As he [Jacob] looked, he saw a well in the field, and behold, three flocks of sheep lying beside it,
for out of that well the flocks were watered. The stone on the well's mouth was large, and when all the flocks were
gathered there, the shepherds would roll the stone from the mouth of the well and water the sheep, and put the
stone back in its place over the mouth of the well. (ESV)
Arthur W. Pink remarks: Without doubt there is a spiritual meaning to each detail here. It cannot be
without some good reason that the Spirit of God has told us this was in a field, that there were three
flocks of sheep lying by it, and that there was a great stone upon the well's mouth. But we confess we
discern not their significance, and where spiritual vision be dim it is idle, or worse, to speculate.
I think much of what is happening is, Jacob is remembering every single detail of the first day that he met his true
love.
——————————
And so says to them Jacob, “My brothers,
from where you?” And so they say, “From
Haran us.”
|
Genesis
29:4
|
Jacob said to them, “My brothers, from where
[do] you [come]? They answered [him], “We
[are] from Haran.”
|
Jacob asked them, “My brothers, where do you all come from?” And they answered, “We come from
Haran.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so says to them Jacob, “My brothers, from where you?” And so they say,
“From Haran us.”
Targum of Onkelos And Jakob said to them, My brethren, whence are you ? And they said, From Haran
are we.
Latin Vulgate And he said to the shepherds: Brethren, whence are you? They answered: Of
Haran.
Peshitta (Syriac) And Jacob said to them, My brethren, where do you come from? And they said, We
are from Haran.
Septuagint (Greek) And Jacob said to them, Brothers, where are you from? And they said, We are from
Haran.
Significant differences: As would be expected, we will find verbs inserted, either in the ancient language or
added to their English translations to smooth it out. The Latin and Greek both lack
the 1st person suffix with brothers.
Limited Vocabulary Translations:
Bible in Basic English Then Jacob said to the herdmen, My brothers, where do you come from? And they
said, From Haran.
Easy English Jacob said to the *shepherds, `My brothers, where do you come from?'
They said, `We are from Haran.'
Easy-to-Read Version Jacob said to the shepherds there, “Brothers, where are you from?”
God’s Word™ Jacob asked some people, "My friends, where are you from?" "We're from Haran,"
they replied.
The Message Jacob said, "Hello friends. Where are you from?" They said, "We're from Haran."
Thought-for-thought translations; paraphrases:
Contemporary English V. Jacob asked the shepherds, "Where are you from?" "We're from Haran," they
answered.
New Century Version Jacob said to the shepherds there, "My brothers, where are you from?"
They answered, "We are from Haran."
Translation for Translators On that day, Jacob asked the shepherds who were sitting there, "Where are you
from?" They replied, "We are from Haran."
Partially literal and partially paraphrased translations:
American English Bible So Jacob asked: 'Brothers, where are you from?'
And they replied: 'We're from Haran.'
Beck’s American Translation Jacob asked them, “My friends, where do you come from?”
“We are from Haran,” they said.
New Advent (Knox)Bible Whence come you, brethren? he asked the shepherds. From Haran, they
answered.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob said to them, "My brothers, where are you from?" They said, "We are from
Harran."
Ferar-Fenton Bible Jacob, therefore, asked them, " Brothers where do you come from?" and they
replied, "We are from Kharan."
NIV, ©2011 Jacob asked the shepherds, "My brothers, where are you from?"
"We're from Harran," they replied.
Catholic Bibles (those having the imprimatur):
New Jerusalem Bible Jacob said to the shepherds, 'Friends, where are you from?' They replied, 'We are
from Haran.'
Revised English Bible Jacob said to them, `Where are you from, my friends?' `We are from Harran,' they
replied.
Jewish/Hebrew Names Bibles:
exeGeses companion Bible And Yaaqov says to them,
My brothers, whence are you?
And they say, Of Haran - we.
Hebraic Transliteration And Ya'akov (יעקב) said unto them, My brethren, whence [be] ye? And they said, Of
Haran [are] we.
Kaplan Translation [Some shepherds were there.] 'From where do you come, brothers?' asked Jacob.
'We are from Charan.'
Orthodox Jewish Bible And Ya'akov said unto them, My brethren, where are you from? And they said, Of
Charan are we.
Restored Names Version And Ya'aqob said to them, "My brothers, where are you from?" And they said, "We
are from Charan."
Expanded/Embellished Bibles:
The Expanded Bible Jacob said to the shepherds there, "My brothers, where are you from?"
They answered, "We are from Haran [11:31]."
NET Bible® Jacob asked them, "My brothers, where are you from?" They replied, "We're from
Haran."
The Pulpit Commentary And Jacob said unto them (the shepherds of the three flocks), My brethren (a
friendly salutation from one who was himself a shepherd), whence be ye?
Anticipating that their reply would reveal his whereabouts. And they said, Of Haran
are we. This could scarcely fail to remind Jacob of God’s premise to guide him in
his journey.
The Voice Jacob spoke to them as he approached.
Jacob (to the shepherds): Brothers, where do you come from?
Shepherds: We are from Haran.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Ya'aqov [He restrains] said to them, my brothers, from where are you and they
said, we are from Hharan [Burning],...
Concordant Literal Version And saying to them is Jacob, "My brethren, whence are you?And saying are they,
"From Charan are we.
Context Group Version And Jacob said to them, My brothers, where are you { pl } from? And they said, We
are of Haran.
The Geneva Bible And Jacob said unto them, My brethren [It seems that in those days the custom was
to call even strangers, brethren. ], whence [be] ye? And they said, Of Haran [are]
we.
New European Version And Jacob said unto them: brethren, from where be ye? And they said: of Haran are
we.
New King James Version And Jacob said to them, "My brethren, where are you from?"
And they said, "We are from Haran."
World English Bible Jacob said to them, "My relatives, where are you from?" They said, "We are from
Haran."
Young’s Updated LT And Jacob says to them, “My brothers, from where are you?” And they say, “We
are from Haran.”
The gist of this verse: Jacob asks the shepherds where they are from and they tell him Haran.
Genesis 29:4a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine plural
suffix
|
No Strong’s #
BDB #510
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾachîym (אַחִים)
[pronounced awhk-EEM]
|
brothers, kinsmen, close
relatives; tribesmen; fellow-countrymen
|
masculine plural noun
with the 1st person
singular suffix
|
Strong's #251
BDB #26
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
ʾayin (הַיִן) [pronounced
AH-yin]
|
where; with regards to time it
means to what point; with ʿad, it
means how long
|
adverb
|
Strong’s #370
BDB #32
|
ʾattâh (אַתָּה) [pronounced
aht-TAW]
|
you (often, the verb to be is
implied)
|
2nd person masculine
singular, personal
pronoun
|
Strong’s #859
BDB #61
|
Translation: Jacob said to them, “My brothers, from where [do] you [come]? You will note that the verbiage here
is very sparse. Jacob is using no verbs; he is using three very small words (“From where you?”). This suggests
that he is not sure exactly what dialect they speak, and he is attempting to communicate with them, using the
simplest words possible.
Genesis 29:4 Jacob asked them, “My brothers, where do you all come from?” And they answered, “We come
from Haran.”
|
Using the familiar words, my brothers (Various Commentators)
|
The Geneva Bible: It seems that in those days the custom was to call even strangers, brethren.
|
Gill: [Jacob approaches them, using] a kind and affable way of speaking, used even to strangers, since all men
are brethren by nature; or might be used by Jacob, because they were of the same occupation with himself,
shepherds.
|
Matthew Poole: [Jacob calls them “my brothers”] partly in token of respect and affection, and partly because
they were of the same nature and employment with himself.
|
Utley: "brothers"...is the use of the term (BDB 26) for a greeting without implying a family relationship. We use
this same greeting among fellow Christians in the southern USA today.
|
This word can also be used of relatives, as in Gen. 29:12, 15.
|
Abraham, Isaac, and Jacob apparently spoke the Hebrew language with which we are familiar. Since Abraham
originally came from further east, that suggests that was more or less the language the he spoke there (it would
make little sense for him to have developed his own language).
Nothing is ever said of the language spoken in Haran; and this is the only passage (that I recall) where their
communication begins at such a basic level.
I was certainly not the only person to recognize that there might be a language barrier here. However, there
were a very limited number of commentators who discussed this.
|
Genesis 29:4 is literally translated: And so says to them Jacob, “My brothers, from where you?” And so they
say, “From Haran us.”
|
The Language of Aram in this Era
|
There was not a lot of discussion of this that I found. However, when Jacob is speaking to the shepherds at
the well, it is clear that the words used were quite basic.
|
Logically, since we are in Aram, we would expect the dominant language to be Aramaic. If I were to make a
guess at this, based upon the history of the Bible, it would seem that Hebrew is a dialect of Aramaic which
continued to develop both during the 260+ years the patriarchs were in Canaan, which development continued
in great isolation in Egypt for another 400 years.
|
If I am correct in this statement, then Jacob should have little trouble communicating with these shepherds
(assuming, of course, that they spoke and understood Aramaic as well).
|
Clarke: The language of Laban and his family was Chaldee and not Hebrew; (see Gen. 31:47); but from the
names which Leah gave to her children we see that the two languages had many words in common, and
therefore Jacob and the shepherds might understand each other with little difficulty. It is possible also that
Jacob might have learned the Chaldee or Aramitish language from his mother, as this was his mother’s
tongue.
|
James Burton Coffman: That this conversation took place so easily indicates that these diverse branches of
Terah's family spoke Aramaic, the language of Ur of the Chaldees, from which place Terah and Abraham had
migrated.
|
Henry Morris: The language of Haran was Aramaic, or Chaldee, and was evidently a language well known to
Abraham, and therefore also to Isaac and Jacob. The means by which these patriarchs communicated with
the Canaanites, and even with the Egyptians, in the course of their travels, is never mentioned. Their languages
were certainly quite different. Evidently they either spoke through interpreters or else they themselves were
good linguists and had learned several languages. As far as the immediate family of Abraham was concerned,
however, it is reasonable that they all had continued to speak Aramaic, as well as Hebrew.
|
Arno Gaebelein: There is every reason to believe that these dialects were then so nearly alike that there was
no difficulty in passing from one to the other.
|
When it comes to the language that the people spoke, we are really just guessing. It does not seem logical that
Abraham would necessarily pick up a brand new language in Canaan, unless it was necessary. Did he
incorporate words from the Canaanite language into his language? There are a great many similarities between
Aramaic and Hebrew; and the Aramaic language continued for thousands of years.
|
Is it possible that we simply have the same language which grew apart because of Geography? It is clear that
the English of the southern states is different from that in, say, Ohio. Our English is different from that spoken
in Great Britain, Australia, Scotland or Ireland. I much prefer an overseas DVD with subtitles, even if the
principle language spoken is English.
|
As I have suggested in other passages, the mind of the men of this era was very sharp, and in cases of
immersion, they probably had a better ability to learn other languages than we do. However, this is very little
said about the languages spoken when they are different. I can recall a passage when Joseph (Jacob’s 11th
son) is in Egypt, and he will speak Egyptian harshly to his brothers (a servant will interpret for them all). So
there is clearly that language difference; but the fact that they spoke a different language was integral to the
narrative.
|
Genesis 29:4b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #559
BDB #55
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
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preposition of separation
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Strong's #4480
BDB #577
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Chârân (חָרָן)
[pronounced khaw-RAWN]
|
parched; mountaineer; road,
path transliterated Haran,
Charan
|
masculine singular
proper noun/location
|
Strong’s #2771
BDB #357
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ʾănachenûw (אֲנַחְנוּ)
[pronounced uh-NAHKH-noo]
|
we; (sometimes a verb is
implied)
|
1st person plural
pronoun; pausal form
|
Strong’s #587
BDB #59
|
Translation: They answered [him], “We [are] from Haran.” Their response is equally sparse, containing the
proper noun Charan. Now, even though Jacob speaks the same language of Laban does, this does not mean
that he and the shepherds are easily conversant.
The shepherds lead their flocks around the hills and the valleys, grazing on various land sites and then moving
on to a new site with more foliage. Most probably have a route through peaceful lands and have along this route
along with, perhaps, a list of wells to which they travel. At any given well, particularly at one like this, one might
meet herdsmen from a half dozen different areas from perhaps as much as 50–100 miles away.
Jacob has never traveled here before and, although he likely has maps or some semblance of directions; and he
would have some sense of direction, his exact destination would be difficult to attain. There are reasons to
assume that he traveled with his mother’s personal maid (Deborah), who previously lived in this area and would
have traveled from here to Canaan with Rebekah. Therefore, she may have some sense of the geography as
well.
So Jacob has arrived at a place within walking distance of Haran; and the answer of these shepherds allows him
to ask about his uncle, who also lives in these parts.
Jamieson, Fausset and Brown: [Jacob finds] from the shepherds who were reposing there with flocks
and who all belonged to Haran, that his relatives in Haran were well and that one of the family was
shortly expected, he enquired why they were idling the best part of the day there instead of watering
their flocks and sending them back to pasture.
Dr. Peter Pett points out an obvious fact that many commentators miss: Jacob discovers he has
arrived at his destination, Haran, and asks after the man he seeks. A water-source was the natural
place to find people to question, for it was a place where many would come. We note elsewhere how
many meetings take place at water-sources. (One way of ensuring you met people was to wait at a
water-source).
Genesis 29:4 And Jacob said to them, “My brothers, where are you from?” And they said, “We are from Haran.”
Jacob takes all of this in. Where he is was described to him by his mother, and he thinks that he might be in the
right place. Or, Deborah, his mother’s nanny, identifies this as probably being the right place.
More than likely, there were only a few roads in that era (they would appear to be more like trails to us today); so
Jacob can get onto a trade route and it would take him where he wanted to go. This would not be a confusing
road system, with roads going all over the place. There would be some primary routes which would have been
followed.
Jacob finally approaches the shepherds at the watering hole, and asks about them. Although you cannot read
this in the English, the Hebrew conversation begins as very sparse and simple. It is possible that they are
struggling to communicate with one another.
Arthur W. Pink: Years before, when the servant of Abraham was upon a similar mission, seeking a
wife for Isaac, when he arrived at a well we are told that "he said, O Lord God of my master Abraham,
I pray You, send me good speed this day" (Gen. 24:12). But here in connection with Jacob we read
of no prayer for Divine guidance and blessing, instead, we find him interrogating the Haran
shepherds.
Syriac and Hebrew are very similar languages, but they are not equivalent. The people in this area speak Syriac;
Jacob speaks Hebrew (see Gen. 31:47, where Jacob and Laban both name a pile of rocks representing a
covenant between them with the same name, but in different languages).
The term brothers has been used for a great many centuries to mean something other than a person’s literal
brother. This is an attempt by Jacob to establish a rapport between himself and these shepherds. It is unlikely
that he believes himself to be related to these men.
I have often remarked how far more people know Abraham than know the names of any kings of that
era. John Trapp makes a similar observation here: These petty passages are recorded, when the acts
of mighty monarchs are unmentioned; to show God’s dear respect to his poor servants. The lion and
eagle were not offered in sacrifice as the lamb and dove were. Mr Fox being asked, whether he knew
such an honest poor man, answered, I remember him well: I tell you, I forget lords and ladies, to
remember such. So does God.
We have covered Haran (or, Charan) in the past; so I will offer up a few passages instead: Gen. 11:26, 31 24:10
27:43 28:10 2Kings 19:12 Isa. 37:12 Acts 7:2, 4. This would have been quite a famous city, being a last stop
before one heads west, away from the Euphrates.
——————————
And so he says to them, “Have you known
Laban ben Nahor?” And so they say, “We
have known.”
|
Genesis
29:5
|
He asked them, “Do you know Laban ben
Nahor?” They answered, “We do know [him].”
|
He asked them, “Do you know Laban the son of Nahor?” They answered, “Yes, we know him.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he says to them, “Have you known Laban ben Nahor?” And so they say,
“We have known.”
Targum of Onkelos And he said to them, Know you Laban bar Nachor? And they said, We know.
Latin Vulgate And he asked them, saying: Know you Laban, the son of Nachor? They said: We
know him.
Peshitta (Syriac) And he said to them, Do you know Laban the son of Nahor? And they said, We do
know him.
Septuagint (Greek) And he said to them, Do you know Laban, the son of Nahor? And they said, We
know him.
Significant differences: None.
Limited Vocabulary Translations:
Bible in Basic English And he said to them, Have you any knowledge of Laban, the son of Nahor? And
they said, We have.
Easy-to-Read Version Then Jacob said, “Do you know Laban, the son of Nahor?”
God’s Word™ He asked them, "Do you know Laban, Nahor's grandson?" They answered, "We
do."
NIRV He said to them, "Do you know Nahor's grandson Laban?"
"Yes, we know him," they answered.
Thought-for-thought translations; paraphrases:
Contemporary English V. Then he asked, "Do you know Nahor's grandson Laban?" "Yes we do," they replied.
Translation for Translators He asked them, "Do you know Laban, the grandson of Nahor?" They replied, "Yes,
we know him."
Partially literal and partially paraphrased translations:
American English Bible Then he asked: 'Do you know Laban, the son of NaHor?'
And they answered: 'We do!'
International Standard V "Do you happen to know Nahor's son Laban?" he inquired.
"We do," they replied.
New Advent (Knox)Bible And his next question was, whether they knew Laban, son of Nachor. Yes, they
said, we know him.
Today’s NIV He said to them, "Do you know Laban, Nahor's grandson?" "Yes, we know him,"
they answered.
Mostly literal renderings (with some occasional paraphrasing):
Ferar-Fenton Bible Then he asked them if they knew Laban the son of Nahor ? When they answered,
" We know him."
NIV, ©2011 He said to them, "Do you know Laban, Nahor's grandson?"
"Yes, we know him," they answered.
Catholic Bibles (those having the imprimatur):
New American Bible (2011) Then he asked them, "Do you know Laban, son of Nahor?" "We do," they
answered.
New RSV He said to them, `Do you know Laban son of Nahor?' They said, `We do.'
Revised English Bible He asked them if they knew Laban the grandson [lit. son] of Nahor. They answered,
`Yes, we do.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible He asked them, "Do you know Lavan the [grand]son of Nachor?" They said, "We
do."
Hebraic Transliteration And he said unto them, Know ye Lavan ben Nachor? And they said, We know [him].
Kaplan Translation 'Do you know Nachor's grandson, Laban?'
'We know him.'
Orthodox Jewish Bible And he said unto them, Know ye Lavan ben Nachor? And they said, We know him.
Restored Names Version And he said to them, "Do you know Laban the son of Nachowr?" And they said, "We
know him."
Expanded/Embellished Bibles:
The Amplified Bible [Jacob] said to them, Do you know Laban the grandson of Nahor? And they said,
We know him.
The Expanded Bible Then Jacob asked, "Do you know Laban, ·grandson [descendant] of Nahor?"
They answered, "We know him."
Kretzmann’s Commentary And he said unto them, Know ye Laban, the son (in the wider sense, for he was the
grandson) of Nahor? And they said, we know him.
NET Bible® So he said to them, "Do you know Laban, the grandson [Heb "son."] of Nahor?"
"We know him [Heb "and they said, `We know.'" The word "him" is not in the
Hebrew text, but has been supplied in the translation for stylistic reasons. In the
translation several introductory clauses throughout this section have been placed
after the direct discourse they introduce for stylistic reasons as well.]," they said.
The Pulpit Commentary And he said unto them (with the view of discovering his kinsmen), Know ye Laban
the son of Nahor?—i.e. the grandson, Laban’s father having been Bethuel, who,
however, here, as in Gen. 14:1–24; retires into the background. And they said, We
know him. The language of the shepherds being Chaldaean (vide Gen. 31:47),
Jacob, who spoke Hebrew, was able to converse with them either because he had
learnt Chaldee from his mother (Clericus), or, as is more probable, because the
dialects were not then greatly dissimilar (Gosman in Lange).
The Voice Jacob: Do you know Laban, son of Nahor?
Shepherds: We do.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and he said to them, do you know Lavan [White] the son of Nahhor [Snorting] and they
said we know,...
Concordant Literal Version And saying is he to them, "Do you know Laban, the son of Nahor?And saying are
they, "We know him.
Context Group Version And he said to them, Do you { pl } know Laban the son of Nahor? And they said, We
know him.
Darby Translation And he said to them, Do ye know Laban the son of Nahor? And they said, We do
know [him].
Green’s Literal Translation And he said to them, Do you know Laban the son of Nahor? And they said, We
know him.
Young’s Updated LT And he says to them, “Have you known Laban, son of Nahor?” And they say, “We
have known.”
The gist of this verse: Jacob asks if these people know Laban, his uncle. They say that they do.
Genesis 29:5a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
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Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
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directional/relational
preposition with the 3rd
person masculine plural
suffix
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No Strong’s #
BDB #510
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hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
This can be used in an indirect interrogation and translated
whether.
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Strong’s #none
BDB #209
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yâdaʿ (יָדַע) [pronounced
yaw-DAHĢ]
|
to know, to perceive, to acquire
knowledge, to become
acquainted with, to know by
experience, to have a knowledge
of something; to see; to learn; to
recognize [admit, acknowledge,
confess]
|
2nd person masculine
plural, Qal perfect
|
Strong’s #3045
BDB #393
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ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
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Strong's #853
BDB #84
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Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
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bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular
construct
|
Strong’s #1121
BDB #119
|
Nâchôwr (נָחוֹר)
[pronounced naw-KHOHR]
|
snorting [of a horse]; hoarse, dry
hot; transliterated Nahor
|
masculine singular
proper noun
|
Strong’s #5152
BDB #637
|
Translation: He asked them, “Do you know Laban ben Nahor?” Jacob is looking for his Uncle Laban. He is
Jacob’s mother’s brother. Rebekah (Jacob’s mother) is the daughter of Bethuel, who is the son of Nahor
(Abraham’s brother) (Gen. 11:26 22:23 24:24).
Now, in some cases, there would have been some kind of an announcement of a trip like this. A message might
be sent with a trading caravan. However, Jacob is clearly just showing up because he left his family suddenly.
The cover story is a true story. He is there to find a wife. Jacob is a normal male. So, even though he left so that
his brother Esau does not kill him, the story is, he will leave to find a wife; and that is clearly what he will do.
He knows that he is in the area and takes a stab at these men. Today, when inquiring about someone, we might
say "Do you know Laban Ben Nahor?" We identify people with a first and last name, and, often to distinguish them
from everyone else, we use their middle name. In those days, a man was tied directly to his father (or
grandfather), who perhaps lived almost 200 years, and often became well known. So each person was known
by his given, first name, and by the name of his father's first name. In the ancient world, they could not depend
upon the first name alone because (1) there would be other persons of that era by the same first name, and (2) the
son, by definition, may not be as well known as the father; therefore, if only the son's name is mentioned, it is
possible that they may not recall who he is until hearing the name of the father (or, in this case, the grandfather).
Dr. Peter Pett: ‘Son of” means ‘descended from’. Laban is actually the son of Bethuel, and is Nahor’s
grandson.
Utley: Here is a good example where the word "son" (BDB 119) in Hebrew can refer to "father" or
"grandfather." Bethuel is Laban's father and Nahor is his grandfather (cf. Gen. 24:24; Gen. 24:29).
I am not sure if this means that Jacob is less familiar with Bethuel than Nahor; or if he simply determined that
Nahor would be better known as a tribe/family. The Cambridge Bible suggests that Nahor would have been better
known than Bethuel.
Gill: Nahor might be more known than Bethuel, Haran being Nahor's city, Gen. 24:10.
Genesis 29:5b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
yâdaʿ (יָדַע) [pronounced
yaw-DAHĢ]
|
to know, to perceive, to acquire
knowledge, to become
acquainted with, to know by
experience, to have a knowledge
of something; to see; to learn; to
recognize [admit, acknowledge,
confess]
|
1st person plural, Qal
perfect; pausal form
|
Strong’s #3045
BDB #393
|
Translation: They answered, “We do know [him].” The men that Jacob meets—the shepherds—know Laban.
Even though I have smoothed out the translation, they are still using a minimal number of words to communicate.
However, this time, verbs are used.
Interestingly enough, I have come across two sources (at least) which suggest that there is no word for yes in
the Hebrew language. To answer yes, they repeat the words of the question. We find this here and in v. 6.
However, when doing a quick word search for yes in the ESV Old Testament, I came up with 27 matches.
Map of the Middle East around the time of the
patriarchs from Bible Atlas Maps in e-sword, p. 18.
Ur is off in the far right corner. Haran is in Paddan-aram in the north. So Jacob traveled northeast to
get to Haran.
Genesis 29:5 And he said to them, “Do you know
Laban the son of Nahor?” And they said, “We know
him.”
Laban is Rebekah’s brother and Jacob’s uncle.
Nahor is Abraham’s brother. Laban ben Nahor is very similar to our first and last name way of identifying one
another. Although names were not unique, and then, as now, some family names would be used again and again,
if Jacob was in the right place, then these people should know who Laban ben Nahor is.
The College Press Bible Study: Evidently Laban was not a city-dweller, but a nomad sheik; the life that
is depicted here is everywhere that of the desert.
We do not know how widespread the language of Abraham’s family was. Recall that Abraham came from Ur of
the Chaldees (Iraq) and moved originally to Haran (Charan) and then to the Land of Promise. A fairly large
contingent of Abraham’s family settled in Haran, and Abraham himself lived there for a period of time. They are
all Semitic peoples, so it is possible that they spoke dialects of the same language (like those in Ireland, Scotland
and Wales). In any case, they are all able to communicate, but much of the Hebrew is fairly simplistic,
nevertheless.
Based upon Gen. 31:47, it will appear that those living in Paddam-aram all spoke Syrian and that Abraham spoke
Hebrew.
——————————
And so he says to them, “[Is there] peace to
him?” And so they say, “Peace, and behold,
Rachel is daughter is coming with the
sheep.”
|
Genesis
29:6
|
He then asked them, “[Are things] well with
him?” And they answered, “[Things are] well
[with him]. And look, his daughter Rachel is
coming [this way] with the sheep.”
|
He then asked them, “Are things well with him?” And they replied, “He is doing well. In fact, look, here
comes Rachel his daughter with the sheep.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he says to them, “[Is there] peace to him?” And so they say, “Peace, and
behold, Rachel is daughter is coming with the sheep.”
Targum of Onkelos And he said, Hath he peace? And they said, Peace; and, behold, Rahel his
daughter cometh with the sheep.
Latin Vulgate He said: Is he in health? He is in health, say they: and behold, Rachel, his daughter,
cometh with his flock.
Peshitta (Syriac) And he said to them, Is he well? And they said, He is well; and, behold, Rachel his
daughter is coming with the sheep.
Septuagint (Greek) And he said to them, Is he well? And they said, He is well. And behold Rachel his
daughter came with the sheep.
Significant differences: To them in not found in the targum or the Latin.
Limited Vocabulary Translations:
Easy English Jacob then asked whether Laban was well.
The *shepherds said, `Yes. Look! Rachel, Laban's daughter, is coming with the
sheep!'
Easy-to-Read Version Then Jacob said, “How is he?”
God’s Word™ "How is he doing?" Jacob asked them. "He's fine," they answered. "Here comes his
daughter Rachel with the sheep."
The Message "Are things well with him?" Jacob continued. "Very well," they said. "And here is his
daughter Rachel coming with the flock."
Thought-for-thought translations; paraphrases:
Contemporary English V. "How is he?" Jacob asked. "He's fine," they answered. "And here comes his
daughter Rachel with the sheep."
New Century Version He said to them, "Is he well?"
They said, "He's fine. In fact, this is his daughter Rachel now, coming with the
flock."
New Life Bible He asked them, "Is he well?" They said, "He is well. And see, his daughter Rachel
is coming with the sheep."
Translation for Translators Jacob asked them, "Is Laban well?" They replied, "Yes, he is well. Look! Here
comes his daughter Rachel with the sheep!"
Partially literal and partially paraphrased translations:
American English Bible And he asked: 'Is he doing well?'
Then they replied: 'He is well. Look, here comes his daughter RachEl with his
sheep!'
International Standard V So he asked them, "How's he doing?"
"Very well," they answered. "As a matter of fact, look over there! That's his daughter
Rachel, coming here with his sheep."
Names of God Bible "How is he doing?" Jacob asked them.
"He's fine," they answered. "Here comes his daughter Rachel with the sheep."
New Advent (Knox)Bible Is all well with him? asked Jacob. Yes, said they, all is well with him. That is his
daughter, Rachel, yonder, coming towards us with her flock.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear He said to them, "Peace to him!" They said, "Peace! Rachel his daughter comes
here with the sheep."
HCSB "Is he well?" Jacob asked. "Yes," they said, "and here is his daughter Rachel,
coming with his sheep."
Wikipedia Bible Project And he asked "Is he ok?" and they said "yes, ok--- and here is Rachel his daughter,
coming with the sheep."
Catholic Bibles (those having the imprimatur):
The Heritage Bible And he said to them, "Do you know Laban the son of Nachowr?" And they said, "We
know him."
New American Bible (2011) He inquired further, "Is he well?" "He is," they answered; "and here comes his
daughter Rachel with the sheep."
New Jerusalem Bible Then he asked them, 'Is he well?' 'He is,' they replied, 'and here comes his daughter
Rachel with the flock.'
Revised English Bible `Is he well?' Jacob asked; and they answered, `Yes, he is well, and there is his
daughter Rachel coming with the flock.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible He asked them, "Are things going well with him?""Yes," they answered, "and here
comes his daughter Rachel with the sheep."
The Complete Tanach And he said to them, "[Are things going] well with him?" And they said, "[Things are
going] well, and behold, his daughter Rachel is coming with the sheep."
|
is coming with the sheep: Heb. בָּאָה. The accent is on the“aleph,” and the
Targum renders אַתְיָא. [In verse 9,]“and Rachel came בָּאָה,” the accent is on the
first syllable, on the “beth,” and the Targum renders. The former is in the
present tense, whereas the latter is in the past tense.
|
exeGeses companion Bible And he says to them, Is he at shalom?
And they say, He is at shalom: and behold,
Rachel his daughter comes with the flock.
Hebraic Transliteration And he said unto them, [Is] he well? And they said, [He is] well: and, Hinnei, Rachel
(רחל) his daughter cometh with the sheep.
Judaica Press Complete T. And he said to them, "Are things going well with him?" And they said, "Things are
going well, and behold, his daughter Rachel is coming with the sheep.
Kaplan Translation 'Is he doing well?'
Well enough! Here's his daughter Rachel, coming with the sheep.'
Orthodox Jewish Bible And he said unto them, Is the shalom with him? And they said, Shalom; and, hinei,
Rachel his bat cometh with the tzon.
Expanded/Embellished Bibles:
The Amplified Bible He said to them, Is it well with him? And they said, He is doing well; and behold,
here comes his daughter Rachel with [his] sheep!
The Expanded Bible Then Jacob asked, "How is he?"
They answered, "He is well. Look, his daughter Rachel is coming now with his
sheep."
Kretzmann’s Commentary And he said unto them, Is he well? "Is there peace to him?" And they said, He is
well; and, behold, Rachel, his daughter, cometh, is even now coming, with the
sheep.
NET Bible® "Is he well?" [Heb "and he said to them, `Is there peace to him?'"] Jacob asked.
They replied, "He is well [Heb "peace."]. Now look, here comes his daughter Rachel
with the sheep."
The Pulpit Commentary And he said unto them, Is he well? Literally, is there peace to him? meaning not
simply bodily health, but all manner of felicity; υʽγιαίνει (LXX.); sanusne est?
(Vulgate). Cf. the Christian salutation, tax vobiscum And they said, He is well
(literally, peace): and, behold, Rachel—"Ewe" (Gesenius)—his daughter cometh
with the sheep.
The Voice Jacob: Is he well?
Shepherds: Yes, he is. Look, here comes his daughter Rachel with the sheep right
now.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and he said to them, is completeness to him and they said completeness and
look, Rahhel [Ewe] his daughter was coming with the flocks,...
Concordant Literal Version And saying is he to them, "Fares he well? And saying are they, "Well fares he. And
behold! Rachel, his daughter, is coming with the flock.
The Geneva Bible And he said unto them, [Is] he well [Or, "he is in peace?" by which the Hebrews
mean prosperity.]? And they said, [He is] well: and, behold, Rachel his daughter
cometh with the sheep.
Green’s Literal Translation And he said to them, Well-being to him? And they said, Well-being. And, behold,
his daughter Rachel is coming with the sheep.
God’s Truth (Tyndale) And he said unto them: is he in good health? And they said: he is in good health:
and behold, his daughter Rahel comes with the sheep.
Webster’s Bible Translation And he said to them, [Is] he well? And they said, [He is] well: and behold, Rachel
his daughter cometh with the sheep.
World English Bible He said to them, "Is it well with him?" They said, "It is well. See, Rachel, his
daughter, is coming with the sheep."
Young’s Updated LT And he says to them, “Has he peace?” and they say, “Peace; and lo, Rachel his
daughter is coming with the flock.”
The gist of this verse: Jacob asks after his Uncle Laban and he is said to be well; and then they announce
that his daughter Rachel is coming up with the flock.
Genesis 29:6a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine plural
suffix
|
No Strong’s #
BDB #510
|
hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
This can be used in an indirect interrogation and translated
whether.
|
Strong’s #none
BDB #209
|
shâlôwm (שָלוֹם) or
shâlôm (שָלֹם)
[pronounced shaw-LOHM]
|
completeness, soundness,
health and welfare, peace,
prosperity, safe, secure, tranquil,
undisturbed, unagitated
|
masculine singular noun
|
Strong’s #7965
BDB #1022
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
Translation: He then asked them, “[Are things] well with him?” Jacob continues to speak using the most basic
of words, barely saying enough to suggest a full sentence. All he says here is, “Peace to him?” The word peace
was a common greeting among Hebrews, and essentially, Jacob is asking if Laban is doing well. It is a general
term, used here to inquire after a person’s health, welfare and prosperity.
Gill: And he said unto them, is he well?... In good health, he and his family, or "is peace unto
him"...does he enjoy prosperity and happiness? for this word was used in the eastern nations, and still
is, for all kind of felicity.
Genesis 29:6b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #559
BDB #55
|
shâlôwm (שָלוֹם) or
shâlôm (שָלֹם)
[pronounced shaw-LOHM]
|
completeness, soundness,
health and welfare, peace,
prosperity, safe, secure, tranquil,
undisturbed, unagitated
|
masculine singular noun
|
Strong’s #7965
BDB #1022
|
Translation: And they answered, “[Things are] well [with him]. The shepherds continue speaking in like manner,
using the barest of answers. All they say is, “Peace.”
We do not know to whom these shepherds belong; whether they work for Laban or simply know him. It would
make sense that he is a well-known person in that parts, having become quite successful in livestock.
NEV commentary: The structure of the Hebrew language seems to reflect something of God's way
of thinking. In Biblical Hebrew, there's no term for "yes" in replying to a question. Instead, the person
answering repeats the question. Thus here Jacob asks: "Is he well?"; and the shepherds reply "Well".
God's way of saying "Yes" to our prayers / requests is to repeat back to us as it were our requests;
and thus the form and wording of our prayers becomes in some sense important; for what we ask for
is what we will receive back, if He answers positively. I am presently digesting this comment.
In this passage, all we have to go on, regarding the language of these shepherds and Jacob is, much of the
conversation is carried out with very simple words. One thing that we clearly know is, Jacob is able to
communicate with these shepherds, even though their conversation appears to begin on a very elementary level.
Genesis 29:6c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
This seems to attempt to take others and put them in the place of the person saying this (so that they see the
same thing); or to grab the attention of the reader. From the many times I have seen this word used in a
narrative, I believe that we may update the translation to, he observed [that]. This goes along with the idea that
this word is to cause us to see things from the viewpoint of someone in the narrative.
|
When this is a part of the narrative, but not a part of what a person is saying, the intent of this word appears
to be something which is observed by those in the narrative. Understood in this way, this might be reasonably
translated I see, he sees. I have taken some liberties with this word in 1Kings 2:29 and translated this word
right now.
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1323
BDB #123
|
bôwʾ (בּוֹא) [pronounced
boh]
|
entering [coming, going,
advancing] [in]; those entering
[going, coming (in)]
|
Qal active participle
|
Strong’s #935
BDB #97
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity
|
Strong’s #5973
BDB #767
|
tsôʾn (צֹאן) [pronounced
tzohn]
|
small cattle, sheep and goats,
flock, flocks
|
feminine singular
collective noun with the
definite article
|
Strong’s #6629
BDB #838
|
Translation: And look, his daughter Rachel is coming [this way] with the sheep.” Then, suddenly, out of nowhere,
these shepherds put together a complete sentence. “In fact, look, here is his daughter Rachel right now, coming
with the sheep.”
Dr. Robert Dean, Jr.: Just as he arrives Rachel shows up. This is what is meant by the covert work
of God. We don't see God out in front but we know that God is behind the circumstances, behind the
scenes, to work out the timing of this situation.
One of the great themes of the book of Genesis is, God is at work in His (fallen) creation. Sometimes He enters
into the events on earth in a very notable way (such as His destruction of Sodom and Gomorrah); sometimes God
interacts with individuals directly (as He did with Jacob in Bethel); and most often, God is there, behind the scenes,
often not named or even spoken of, working out details and timing, as we find in this chapter. Interestingly
enough, Leah will have more to say about God than anyone else in this chapter.
Again, it seems like there is a lot of useless detail here; but it is my contention that Jacob wrote this himself, and
that he recalls all of these details, because this will be the day that he first sees the woman that he loves.
Therefore, he remembers most everything.
This is the first time that Jacob will see Rachel, the woman with whom he will spend the rest of his life (well,
actually, the rest of her life, as she will die long before Jacob does). God has always brought a man's right woman
to him. We may not recognize her, we may be in a downward spiritual spiral, we may be sexually (and, therefore,
wrongly) involved. Jacob, for all of his faults, had waited for his right woman. She is a shepherdess. She will be
the first person from his family that Jacob will see.
It is my opinion that Jacob remembers this particular day very well, the first day that he laid his eyes upon Rachel;
and that accounts for all of the details found in this chapter.
Genesis 29:6 And he said to them, “Is he well?” And they said, “He is well. And, look, his daughter Rachel comes
with the sheep.”
The word translated look is often translated lo!, behold; but in this context, it is calling attention to something
happening off in the distance. It would be reasonable to translate this word as, in fact, look over there. This would
give us:
Genesis 29:6 And he said to them, “Is he well?” And they said, “He is well. In fact, look over there: his daughter
Rachel comes with the sheep.”
Probably, Rachel is just a figure far off in the distance. The shepherds there would know her; her walk, her
demeanor, her clothing, and her sheep. She catches Jacob’s eye as well.
These men are not relatives to Jacob. Otherwise, they would not say, “Here is Laban’s daughter approaching us;”
they would say, “Yes, we are Laban’s sons” or “We are Laban’s servants. Our sister now approaches.” However,
just as they said, they know Laban but they are not related to him.
Matthew Poole makes this observation: According to the manner of those times, Ex. 2:16 Son. 1:7,8,
when humility, innocency, simplicity, and industry were in fashion, both among men and women of
great quality. There are some that quarrel with the Scripture, and question the truth of such relations,
because they judge of the state of ancient times and things by the present age, whereby they discover
great folly and deep ignorance of the state of former ages.
Gen. 29:4–6 Jacob said to them, "My brothers, where do you come from?" They said, "We are from Haran."
He said to them, "Do you know Laban the son of Nahor?" They said, "We know him." He said to them, "Is it
well with him?" They said, "It is well; and see, Rachel his daughter is coming with the sheep!" (ESV)
|
The Providence of God (Several Commentators)
|
Arthur W. Pink: [T]here are no chance-happenings, no chance-meetings, no chance delays, no chance losses,
no chance anythings in our lives. All is of Divine appointment.
|
Utley correctly points out: There are no coincidences in the lives of God's servants (cf. Gen. 24:15; Ex. 2:16...).
There is the unseen hand of God here, as with Joseph in Gen. 37:15–17 (also in the book of Esther where
God's name never appears but His presence and guidance are obvious).
|
John Wesley: Providence brought Jacob to the very field where his uncle's flock's were to be watered, and there
he met with Rachel that was to be his wife. The Divine Providence is to be acknowledged in all the little
circumstances which concur to make a journey or other undertaking comfortable and successful. If, when we
are at a loss, we meet with those seasonably that can direct us; if we meet with a disaster, and those are at
hand that will help us; we must not say it was by chance, but it was by providence: our ways are ways of
pleasantness, if we continually acknowledge God in them. Providence, by the way, is an older term which
refers to God or to God’s Will and Action. Many of our early presidents used this term.
|
Gill: ...and, behold, Rachel his daughter comes with the sheep; at that very instant she was coming out of the
city with her father's flock of sheep, to water them at the well; an instance of great humility, diligence, and
simplicity; this was very providential to Jacob.
|
Benson: Providence made that which seemed contingent and fortuitous to give a speedy satisfaction to Jacob’s
mind, as soon as ever he came to the place he was bound for.
|
Trapp takes this a tad bit too far: [O]ur least and ordinary actions are ordered and directed by God; as
Nathanael’s being under the fig tree, {John 1:48} &c. Birds flying seem to fly at liberty, yet are guided by an
overruling hand of Heaven: so are our thoughts, affections, actions. See below:
|
I think it is better to understanding that God allows our free will to function; and His plan moves forward, despite
what our choices in life are. The book of Genesis and a careful study of the lives of Jacob and Joseph reveal
this to be true.
|
Our founding fathers often used the word Providence when meaning the active will of God in our country’s
founding.
|
Ron Snider’s translation of Genesis 29:1–6 Then Jacob went on his journey, toward the land of the sons of the
east. And he looked, and saw a well in the field, and behold, three flocks of sheep were lying there beside
it, for from that well they watered the flocks. Now the stone on the mouth of the well was large. When all
the flocks were gathered there, they would then roll the stone from the mouth of the well and water the sheep,
and put the stone back in its place on the mouth of the well. And Jacob said to them, "My brothers, where
are you from?" And they said, "We are from Haran." And he said to them, "Do you know laban the son
of Nahor?" And he said to them, "Is it well with him?" And they said, "It is well with him." "And behold
Rachel his daughter is coming with the sheep."
|
Ron Snider Summarizes Genesis 29:1–6
|
1. This chapter contains many elements which are unique or somewhat strange.
2. The first is the phrase "lifted up his feet" which indicates the following:
a. Jacob was physically walking on this journey, not riding.
b. This was his volitional choice. Gen. 41:44
3. One might suspect that he was merely in this position due to the actions of his mother, but he has
concurred with her plans.
4. Jacob is a believer who has gotten bad advice from another believer, whom he trusted.
5. There was no point 5.
6. Jacob continued on his journey toward Haran from Bethel, and travels eastward.
7. When he arrives at some unnamed place, he sees a well in the field.
8. He observes three flocks of sheep around the well, which also means that there were three shepherds
there although they are not mentioned.
9. This well was used as a watering spot for many shepherds of that region.
10. There was a large stone which covered the mouth of the well, likely designed to keep the water supply
clean and pure.
11. The stone was too large for one shepherd to easily remove, and certainly could not be moved by a
female.
12. They would wait for one another and use their combined strength and move the stone.
13. Jacob immediately asks these shepherds where they live.
14. They tell him that they are from the city of Haran, which means that his journey is nearly complete.
15. He asks them about Laban, mentioning the older and likely more revered Nahor.
16. They acknowledge that they are familiar with both of these men.
17. Jacob then asks about their state of affairs.
18. They respond with the fact that everything is in order as far as they know.
19. They seem to imply that if Jacob wants further information, he should ask Laban's daughter who is
approaching.
|
——————————
And so he says, “Behold, still the day the
great; not a time of gathering the cattle?
Water the sheep and go; pasture [them].”
|
Genesis
29:7
|
He said, “Look, [there is] still more day
[remaining]. [Is this] not a time to gather the
cattle? Water the sheep and go; put [them out]
to pasture.”
|
Then Jacob remarked, “Look, there is a lot of day left. Is this not the time that you gather your cattle and
water and pasture them?”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he says, “Behold, still the day the great; not a time of gathering the cattle?
Water the sheep and go; pasture [them].”
Targum of Onkelos And he said, Behold, the time of the day is great; it is not time to gather home the
cattle; water the sheep, and let them go (again) to pasture.
Latin Vulgate And Jacob said: There is yet much day remaining, neither is it time to bring the
flocks into the folds again: first give the sheep drink, and so lead them back to feed.
Peshitta (Syriac) And Jacob said, Lo, the sun is still high, it is not yet time that the cattle should be
gathered together; water the sheep, and go and feed them.
Septuagint (Greek) And Jacob said, it is yet high day, it is not yet time that the flocks be gathered
together. Water the flocks, and go and feed them.
Significant differences: The targum adds an additional phrase to what Jacob says. The Latin, Greek and
Syriac all appear to trying to interpret what Jacob means in that first phrase. The
Latin appears to give a whole different approach to gathering up the cattle (or
flocks). The Latin also takes the final two phrases and makes them into a single
phrase.
Limited Vocabulary Translations:
Bible in Basic English Then Jacob said, The sun is still high and it is not time to get the cattle together: get
water for the sheep and go and give them their food.
Easy English Jacob said, `Look! It is still midday. It is not time to gather the *flocks together. Give
water to your sheep and take them away to grass.'
Easy-to-Read Version Jacob said, “Look, it is still day and long before the sun sets. It is not yet time for the
animals to be gathered together for the night. So give them water and let them go
back into the field.”
God’s Word™ "It's still the middle of the day," he said. "It isn't time yet to gather the livestock.
Water the sheep. Then let them graze."
Good News Bible (TEV) Jacob said, "Since it is still broad daylight and not yet time to bring the flocks in, why
don't you water them and take them back to pasture?"
The Message Jacob said, "There's a lot of daylight still left; it isn't time to round up the sheep yet,
is it? So why not water the flocks and go back to grazing?"
NIRV "Look," he said, "the sun is still high in the sky. It's not time for the flocks to be
brought together. Give water to the sheep and take them back to the grasslands."
New Simplified Bible »It is still the heat of the day. It is not time for livestock to be gathered. Would you
like to water the sheep so they can get back to grazing?«
Thought-for-thought translations; paraphrases:
Common English Bible He said to them, "It's now only the middle of the day. It's not time yet to gather the
animals. Water the flock, and then go, put them out to pasture."
Contemporary English V. Jacob told them, "Look, the sun is still high up in the sky, and it's too early to bring
in the rest of the flocks. Water your sheep and take them back to the pasture."
New Berkeley Version He remarked, “But the day is still in its prime; it is not yet time to bring in the
livestock [More grazing time was needed. While Esau had been hunting, Jacob had
mastered the technique or animal husbandry]—water the sheep and take them
grazing.”
New Century Version Jacob said, "But look, it is still the middle of the day. It is not time for the sheep to
be gathered for the night, so give them water and let them go back into the
pasture."
New Life Bible Jacob said, "See, the sun is still high. It is not time for the flocks to be gathered.
Give water to the sheep, and return them to their field."
New Living Translation Jacob said, "Look, it's still broad daylight-too early to round up the animals. Why
don't you water the sheep and goats so they can get back out to pasture?"
Translation for Translators Jacob said, "Hey! The sun is still high in the sky. It is not time for the flocks to be
gathered for nighttime. Give the sheep some water and then take them back to
◂graze/eat grass► in the pastures!"
Partially literal and partially paraphrased translations:
American English Bible And Jacob said: 'It's still mid-day. it isn't time for the flocks to be gathered yet. So
why not just water the flocks, then take them back out to graze?'
Beck’s American Translation “But the day isn’t over at all,” he said. “It isn’t time yet to gather the flocks. Water
the sheep, and then go and let them graze.”
International Standard V "Look!" Jacob replied. "The sun [Lit. day] is still high. It's not yet time for the flocks
to be gathered. Let's water the sheep, then let them graze."
Names of God Bible "It's still the middle of the day," he said. "It isn't time yet to gather the livestock.
Water the sheep. Then let them graze."
New Advent (Knox)Bible Then Jacob said, The sun is still high, and it is a long time before the flocks need
to be folded; why do you not water the sheep at once, and take them back to their
pasture again?
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear He said, "Behold, the day is still great with no period to gather the livestock. Go
water and feed your sheep."
Conservapedia And he said, "Look, it's still the hight of the day, and this isn't the time for gathering
cattle. Give the sheep water to drink, and go and let them graze."
Ferar-Fenton Bible Then he asked; "Look! it is full day already ; - is it not time to water the cattle and
sheep that they may go and feed ? "
HCSB Then Jacob said, "Look, it is still broad daylight. It's not time for the animals to be
gathered. Water the flock, then go out and let them graze."
NIV, ©2011 "Look," he said, "the sun is still high; it is not time for the flocks to be gathered.
Water the sheep and take them back to pasture."
Urim-Thummim Version And he said, the sun is high in the sky and it is not time to round up the cattle, so
water your sheep, and take them back out to pasture.
Wikipedia Bible Project And he said: since the sun is still strong, the cattle won't yet need to be gathered;
water the sheep, and herd them.
Catholic Bibles (those having the imprimatur):
The Heritage Bible And he said, Lo, it is yet high day; it is not time to gather the livestock; water the
flock, and walk and shepherd them.
New American Bible (2002) Then he said: "There is still much daylight left; it is hardly the time to bring the
animals home. Why don't you water the flocks now, and then continue pasturing
them?"
New American Bible (2011) Then he said: "There is still much daylight left; it is hardly the time to bring the
animals home. Water the sheep, and then continue pasturing them."
New Jerusalem Bible Then he said, 'But it is still broad daylight, not the time to round up the animals. Why
don't you water the sheep and take them back to graze?'
New RSV He said, `Look, it is still broad daylight; it is not time for the animals to be gathered
together. Water the sheep, and go, pasture them.'
Revised English Bible Jacob said, `It is still broad daylight, and not yet time for penning the sheep. Water
the flocks and then go and let them graze.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible He said, "Look, there's still plenty of daylight left; and it isn't time to bring the
animals home; so water the sheep; then go, and put them out to pasture."
The Complete Tanach And he said, "The day is yet long; it is not the time to take in the livestock. Water
the sheep and go, pasture."
|
The day is yet long: Since he saw them lying down, he thought that they
wished to gather the livestock to return home and that they would no longer
graze. So he said to them,“The day is yet long,” i.e., if you have been hired for
the day, you have not completed the day’s work, and if the animals are yours, it
is, nevertheless, not the time to take in the livestock, etc. (Gen. Rabbah 70:11).
|
exeGeses companion Bible And he says, Behold, the day is great,
it is not time to gather the chattel:
moisten the flock and go and tend them.
Hebraic Transliteration And he said, behold, [it is] yet high day, neither [is it] time that the cattle should be
gathered together: mayim ye the sheep, and go [and] feed [them].
Judaica Press Complete T. And he said, "The day is yet long; it is not the time to take in the livestock. Water
the sheep and go, pasture."
Kaplan Translation 'But it's still the middle of the day. It's not yet time to bring the livestock together.
Why not water the sheep and go on grazing?'
Orthodox Jewish Bible And he said, Look, the sun is still high, neither is it time that the flock should be
gathered together; water ye the tzon, and go and feed them.
Expanded/Embellished Bibles:
The Amplified Bible He said, The sun is still high; it is a long time yet before the flocks need be gathered
[in their folds]. [Why not] water the sheep and return them to their pasture?
The Expanded Bible Jacob said, "But look, it is still ·the middle of the day [broad daylight]. It is not time
for the sheep to be gathered for the night, so give them water and let them go back
into the pasture."
Kretzmann’s Commentary And he said, Lo, it is yet high day, neither is it time that the cattle should be
gathered together, for he assumed that the shepherds would immediately
afterwards take them to the enclosure or corral for the night; water ye the sheep,
and go and feed them. This was not an undue assumption of authority on the part
of Jacob, but merely a scheme to remove the shepherds, for naturally he would
have preferred to meet his cousin, whom he even now regarded as a probable wife,
alone, and not in the presence of the slaves.
Lexham English Bible And he said, "Look, [it is] still {broad daylight}; it is not the time [for] the livestock to
be gathered. Give water to the sheep and go, pasture them."
NET Bible® Then Jacob [Heb "and he"; the referent (Jacob) has been specified in the translation
for clarity.] said, "Since it is still the middle of the day [Heb "the day is great."], it is
not time for the flocks to be gathered. You should water the sheep and then go and
let them graze some more [Heb "water the sheep and go and pasture [them]." The
verbal forms are imperatives, but Jacob would hardly be giving direct orders to
someone else's shepherds. The nuance here is probably one of advice.]."
The Pulpit Commentary And he said, Lo, it is yet high day (literally, the day is yet great, i.e. much of it still
remains), neither is it time that the cattle should he gathered together (i.e. to shut
them up for the night): water ye the sheep, and go and feed them—being desirous
to get the shepherds away from the well that he might meet Rachel alone (Keil,
Lange, Murphy), though perhaps his words with as much correctness may be traced
to that prudent and industrious habit of mind which afterwards shone forth so
conspicuously in himself, and which instinctively caused him to frown upon laziness
and inactivity (Starke, Kalisch, Bush).
The Voice Jacob: Look, it's still broad daylight, too early to gather the livestock together for the
evening. Why don't you water the sheep and take them out to graze in the pasture?
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and he said, while it is yet a magnificent day it is not the appointed time for the
gathering of the livestock, make the flocks drink, walk and feed,...
Concordant Literal Version And saying is Jacob to them, "Behold! Still is the day great. It is not seasonable to
gather the cattle. Give a drink to the flock, and go, graze them.
English Standard Version He said, "Behold, it is still high day; it is not time for the livestock to be gathered
together. Water the sheep and go, pasture them."
Green’s Literal Translation And he said, Behold, the day is still high; it is not time to gather the livestock. Water
the sheep and go feed them.
God’s Truth (Tyndale) And he said: lo, it is yet a great while to night, neither is it time that the cattle should
be gathered together: water the sheep, and go and feed them.
New European Version He said, Behold, it is still the middle of the day, not time to gather the livestock
together. Water the sheep, and go and feed them.
Webster’s Bible Translation And he said, Lo, [it is] yet high day, neither [is it] time that the cattle should be
collected: water ye the sheep, and go [and] feed [them].
World English Bible He said, "Behold, it is still the middle of the day, not time to gather the cattle
together. Water the sheep, and go and feed them."
Young’s Updated LT And he says, “Lo, the day is still great, it is not time for the cattle to be gathered;
water you the flock, and go, delight yourselves.”
The gist of this verse: Jacob suggests, based upon the time of day, that the shepherds give their flocks
water; and then feed them.
Genesis 29:7a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
This seems to attempt to take others and put them in the place of the person saying this (so that they see the
same thing); or to grab the attention of the reader. From the many times I have seen this word used in a
narrative, I believe that we may update the translation to, he observed [that]. This goes along with the idea that
this word is to cause us to see things from the viewpoint of someone in the narrative.
|
When this is a part of the narrative, but not a part of what a person is saying, the intent of this word appears
to be something which is observed by those in the narrative. Understood in this way, this might be reasonably
translated I see, he sees. I have taken some liberties with this word in 1Kings 2:29 and translated this word
right now.
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today or this day (with
a definite article); possibly
immediately
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
gâdôwl (גָּדוֹל)
[pronounced gaw-DOHL]
|
large, great or mighty [in power,
nobility, wealth; in number, or
magnitude and extent], loud;
elder, older, important,
distinguished; vast, unyielding,
immutable, significant,
astonishing
|
masculine singular
adjective with a definite
article
|
Strong’s #1419
BDB #152
|
Translation: He said, “Look, [there is] still more day [remaining]. It appears at this point, Jacob realizes that they
are able to communicate. He is now just making conversation with them. Whereas, I would have thought Jacob
would say, “So where does Laban live? Can you point me in the right direction?” Instead, he says, “There is a
lot of daylight that remains.”
Quite obviously, he knows that Rachel can lead him back to Laban. Is this simply banter, so that she will see him
and notice him? Another commentator suggested that he was getting rid of these men so that he could speak
to this Rachel directly. However, since he is related to her and since he came to meet her father, there is no need
for subterfuge.
Genesis 29:7b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
ʿêth (עֵת) [pronounced
ģayth]
|
time, the right time, the time
proper ; opportunity
|
feminine singular
construct
|
Strong’s #6256
BDB #773
|
ʾâçaph (אָסַף)
[pronounced aw-SAHF]
|
to be assembled, to be gathered,
to assemble, to gather
|
Niphal infinitive construct
|
Strong’s #622
BDB #62
|
The full BDB meanings (and some from Gesenius) for the Niphal are to assemble, be gathered; to be gathered
to one’s fathers; to be brought in or into (association with others), to be received; to be taken away, removed,
perish.
|
mîqeneh (מִקְנֶה)
[pronounced mik-NEH]
|
cattle, livestock (specifically
sheep, cows and goats); herds,
flocks
|
masculine singular
(collective) noun with the
definite article
|
Strong’s #4735
BDB #889
|
Translation: [Is this] not a time to gather the cattle? This appears to be a question which demands a positive
answer. Isn’t this the time to gather up your cattle? Perhaps Jacob is indicating that he knows this profession
(which he does)?
Genesis 29:7c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
shâqâh (שָקָה)
[pronounced shaw-KAW]
|
give drink to, furnish drink, cause
to drink, make drink; water
[cattle, land]; irrigate [land]
|
2nd person masculine
plural, Hiphil imperative
|
Strong’s #8248
BDB #1052
|
tsôʾn (צֹאן) [pronounced
tzohn]
|
small cattle, sheep and goats,
flock, flocks
|
feminine singular
collective noun with the
definite article
|
Strong’s #6629
BDB #838
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hâlake (הָלַךְ) [pronounced
haw-LAHKe]
|
go, come, depart, walk; advance
|
2nd person masculine
plural, Qal imperative
|
Strong’s #1980
(and #3212)
BDB #229
|
râʿâh (רָעָה) [pronounced
raw-ĢAWH]
|
shepherd, pasture, tend, graze,
feed
|
2nd person masculine
plural, Qal imperative
|
Strong’s #7462
BDB #944
|
Translation: Water the sheep and go; put [them out] to pasture.” Essentially, Jacob is saying, “Go ahead; tend
to your business. Water and feed your animals.” He is not ordering them to do these things. He is using the
imperative mood by way of permission.
I believe that he is saying, “Go ahead; don’t let me stop you. Take care of what you need to take care of.” The
idea is, they are here, the well is right there; so, “Go ahead and take care of what you came here for.”
Jacob is a shepherd, so he knows the time schedule of a shepherd. At the end of the day, the sheep are gathered
and put to rest somewhere. But, in the midst of the day, they are taken out to get water and then to eat. These
flocks are gathered there, but no one is doing anything (that is, opening up the well to give water to their sheep).
So, this strikes Jacob as odd.
Genesis 29:7 Then Jacob remarked, “Look, there is a lot of day left. Is this not the time that you gather your
cattle and water and pasture them?”
|
Why Jacob is telling these shepherds what to do (Several Commentators)
|
I believe that Clarke gives the best translation/interpretation here: The day is but about half run; neither is it time
that the cattle should be gathered together - it is surely not time yet to put them into the folds; give them
therefore water, and take them again to pasture.
|
On the other hand, I think that Gill misses the meaning here: [T]his he said not in an authoritative way, or in a
surly ill natured manner, and as reproving them for their slothfulness; but kindly and gently giving his advice,
who was a shepherd himself, and knew what was proper to be done; and this appears by the shepherds taking
in good part what he said, and returning a civil answer. Do these shepherds really need this advice? Are
they just sitting around, waiting and hoping that someone will tell them what to do?
|
Utley: Jacob was a shepherd and he knew that what was being done was against the best shepherding
practices (this knowledge will impress Laban).
|
Jamieson: Jacob’s object evidently was to get these shepherds out of the way, in order that his introduction to
his fair cousin might take place in private, and the conversation relative to their respective families might not
be heard by strangers”
|
Starke, Bush, Kalisch: Or was his attitude here due to “the prudent and industrious habit of mind which “shone
forth so conspicuously in himself and which instinctively caused him to frown upon laziness and inactivity”?
|
Mathews has an interesting perspective: True to his character, Jacob proceeds arrogantly, questioning the
shepherds' carefree behavior (Gen. 29:7). For all the criticism one might level at Jacob's conduct, he was no
slacker in his labor ethic (Gen. 31:6; Gen. 31:38–41)."
|
Keil and Delitzsch: When Jacob thereupon told the shepherds to water the flocks and feed them again, for the
day was still “great,” - i.e., it wanted a long while to the evening, and was not yet time to drive them in (to the
folds to rest for the night) - he certainly only wanted to get the shepherds away from the well, that he might meet
with his cousin alone.
|
Kalisch: [Jacob was] strengthened by the consciousness of his brilliant mission, addressed the unknown
shepherds not only with cordiality, but with self-assurance and authority, and ventured even a gentle reproof
of indolence.
|
Dr. Peter Pett: Jacob is puzzled why they are sitting around waiting. Sheep would normally be brought towards
evening, but these have come while the sun is still high. Why do they then sit and wait, when they could water
them and then take them where they can feed?
|
The Preacher’s Complete Homiletical Commentary (Bush): As it was yet too early to gather the flocks into their
stalls for the night, Jacob, who was well versed in pastoral life, was at a loss to account for the fact that they
were not watered and turned again to pasture instead of wasting a good part of the day idly about the well.
After being watered and allowed to rest themselves awhile in the shade, in the middle of the day (Song 1:7),
the flocks were usually turned out again to feed till sunset.
|
I like Bush’s view here. Jacob does not understand what is happening, and he seems to be chiding these men
in a friendly way, as to their work habits. If this is the case, then watering the sheep probably did involve hauling
water to nearby troughs (which is actually a small area of dissension, where at least one commentator believed
that the animals were brought to the well to drink directly from it).
|
James Burton Coffman has an interesting take on this: It is absolutely untenable to suppose that the shepherds
thus admonished by Jacob could have been grown men. The language here would never have been addressed
to grown men, being clearly beyond what any stranger would have uttered. Their being juveniles prompted
Jacob to rebuke them, in essence, for not getting on with feeding the flock, especially since it was about high
noon, or at least a long while still until nightfall. Also, the admitted inability of these boys to remove the stone
indicates the same thing. Their inability seems to be more a matter of custom or well regulation rather than
a physical inability. However, the way that Jacob speaks to them, this is an interesting point of view, to say the
least, that they are considerably younger.
|
Not knowing the customs or the rules concerning this well, these shepherds seem to be wasting their time, just
sitting out with their sheep, not giving them water or allowing them to graze. He asks, “Shouldn’t you water
your flock and then take them out to graze?”
|
Jacob seems to be exerting his authority over these shepherds, which suggests that they are quite young. He
is telling them how to do their job.
|
It is interesting and possibly significant that Jacob is here considering these shepherds and their duties; and
Rachel, whose name means ewe lamb; is walking towards them with her own flock.
|
His focus would change from these men to the young woman he has just met—his cousin Rachel.
Genesis 29:7 And he [Jacob] said, “Lo, the day is yet high. It is not yet time for gathering the cattle together.
Water the sheep, and go feed them.”
Jacob uses 3 imperatives in this verse. However, Jacob is not telling these men what to do. He is not saying,
“You all have jobs to do, right; now, therefore, go back to work!” Let me suggest the tenor is more like he is
saying, “Look, don’t let me keep you from what you have to do. I know you need to tend to your sheep, and that
is fine by me.” Or perhaps he is using the imperative somewhat in jest; or as indicative of their limited ability to
communicate with one another. In any case, Jacob is not telling them what they must do. Quite obviously, there
must be a way that Jacob says this, so that it is clear to these men that he is not telling them what to do.
Jacob was looking to speak with someone related to Laban, and now his daughter has arrived. Therefore, he is
going to speak with her rather than with these shepherds.
As Rachel approaches, perhaps Jacob thinks to himself, “And I would much rather talk with this lovely woman here
anyway.”
——————————
And so they say, “We cannot until are
gathered all the flocks and they have rolled
the stone from upon the mouth of the well
and we have watered the sheep.”
|
Genesis
29:8
|
They answered, “We are unable [to do those
things] until the flocks have been gathered and
they have rolled the stone away from over the
well opening—then we [can] water the sheep.”
|
They answered, “We are unable to water the sheep and put them out to pasture. First all the flocks must
be gathered and then they roll the stone away from over the well opening—then we can water the sheep.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so they say, “We cannot until are gathered all the flocks and they have rolled
the stone from upon the mouth of the well and we have watered the sheep.”
Targum of Onkelos And they said, We cannot until all the flocks are gathered together, and we roll the
stone from the mouth of the well and water the sheep.
Latin Vulgate They answered: We cannot, till all the cattle be gathered together, and we remove
the stone from the well's mouth, that we may water the flocks.
Peshitta (Syriac) And they said, We cannot until all the flocks are gathered together and the
shepherds roll the stone from the wells mouth; then we water the sheep.
Septuagint (Greek) And they said, We shall not be able, until all the shepherds are gathered together,
and they shall roll away the stone from the mouth of the well, then we will water the
flocks.
Significant differences: The Greek has shepherds rather than flocks. The Hebrew has they referring back
to shepherds, I would think); as does the Greek. The Syriac inserts the word
shepherds; and the targum and Latin have we instead.
Limited Vocabulary Translations:
Bible in Basic English And they said, We are not able to do so till all the flocks have come together and
the stone has been rolled away from the mouth of the water-hole; then we will get
water for the sheep.
Easy English But the *shepherds said, `We cannot do that until all the sheep are here. Then we
roll away the stone from the well and we give water to the sheep.'
Easy-to-Read Version But this shepherd said, “We can’t do that until all the flocks are gathered together.
Then we will move the rock from the well, and all the sheep will drink.”
Good News Bible (TEV) They answered, "We can't do that until all the flocks are here and the stone has
been rolled back; then we will water the flocks."
The Message "We can't," they said. "Not until all the shepherds get here. It takes all of us to roll
the stone from the well. Not until then can we water the flocks."
NIRV "We can't," they replied. "We have to wait until all of the flocks are brought together.
The stone has to be rolled away from the opening of the well. Then we'll give water
to the sheep."
New Simplified Bible They said: »We cannot, until all the flocks are gathered, and they roll the stone from
the mouth of the well. Then we water the sheep.«
Thought-for-thought translations; paraphrases:
Common English Bible They said to him, "We can't until all the herds are gathered, and then we [Or they]
roll the stone away from the well's opening and water the flock."
Contemporary English V. But they replied, "We can't do that until they all get here, and the rock has been
rolled away from the well."
New Berkeley Version The replied, “We can’t until all the flocks are collected and they roll the stone off the
well’s mouth; then we water the sheep.” The shepherds had joined their strength,
it seems, to do what Jacob did alone.
New Century Version But they said, "We cannot do that until all the flocks are gathered. Then we will roll
away the stone from the mouth of the well and water the sheep."
New Life Bible But they said, "We cannot, until all the flocks are gathered and they roll the stone
from the top of the well. Then we will give the sheep water."
New Living Translation "We can't water the animals until all the flocks have arrived," they replied. "Then the
shepherds move the stone from the mouth of the well, and we water all the sheep
and goats."
Translation for Translators They replied, "No, we cannot do that until all the flocks are gathered here and the
stone is removed from the top of the well. After that, we will give water to the
sheep."
Partially literal and partially paraphrased translations:
American English Bible But they said: 'We can't, until all the shepherds get here. They will roll away the
stone from the mouth of the well and then we will water the flocks.'
International Standard V But they responded, "We can't do that until all the sheep have been gathered and
the stone has been rolled away from the opening of the well. Only then can we
water the flock."
Names of God Bible They replied, "We can't until all the flocks are gathered. When the stone is rolled off
the opening of the well, we can water the sheep."
New Advent (Knox)Bible That cannot be done, they answered, until all the herds have assembled here; we
wait till then, before we move the stone from the well mouth and water our flocks.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear They said, "We can not, until all the flocks gather, and they roll the stone from over
the mouth of the well to water the sheep."
Companion Bible And they said, “We cannot, until all the flocks be gathered together, and till they roll
the stone from the well’s mouth; then we water the sheep.”
Conservapedia And they said, "We can't do that until all the flocks are gathered together, and they
roll the stone off the mouth of the well; then we give the sheep water to drink."
Urim-Thummim Version But they replied, we cannot until all the flocks are rounded up together, and until
they roll the stone from the well's opening, then we can water the sheep.
Wikipedia Bible Project And they said: "We cannot until all the herds are gathered, and then they roll the
stone from the head of the well, and we will water the sheep.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) But they said, “We cannot do that until all the flocks are gathered together and the
stone is rolled away from the mouth of the well; it’s then we water the sheep.”
New American Bible (2002) "We cannot," they replied, "until all the shepherds are here to roll the stone away
from the mouth of the well; only then can we water the flocks."
New American Bible (2011) They replied, "We cannot until all the shepherds are here to roll the stone away
from the mouth of the well; then can we water the flocks."
Revised English Bible But they replied, "We cannot, until all the herdsmen have assembled and the stone
has been rolled away from the mouth of the well; then we can water our flocks."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible They answered, "We can't, not until all the flocks have been gathered together, and
they roll the stone away from the opening of the well. That's when we water the
sheep."
The Complete Tanach And they said, "We cannot [do that], until all the flocks are gathered together, and
they will roll the rock off the mouth of the well, and we shall [then] water the sheep."
|
We cannot: water [them] because the stone is huge.
|
|
and they will roll: Heb. וְגָלְלוּ. This is translated וִיגַנְדְרוּן, and they will roll,
because it is the future tense.
|
exeGeses companion Bible And they say, We cannot,
until all the droves gather
and they roll the stone from the mouth of the well:
then we moisten the flock.
Judaica Press Complete T. And they said, "We cannot do that, until all the flocks are gathered together, and
they will roll the rock off the mouth of the well, and we shall then water the sheep."
Kaplan Translation 'We can't until all the flocks have come together. [All of us] then roll the stone from
the top of the well. Only then can we water the sheep.'
Orthodox Jewish Bible And they said, We cannot, until all the edarim be gathered together, and till they roll
the even (stone) from the mouth of the be'er; then we water the tzon.
The Scriptures 1998 But they said, “We are not allowed until all the flocks are gathered together, and
they have rolled the stone from the wellʼs mouth, then we shall water the sheep.”
Expanded/Embellished Bibles:
The Expanded Bible And they said, We cannot, until that all the flocks are gathered together, and they
roll away the stone, from off the mouth of the well,—and then can we water the
sheep.
Kretzmann’s Commentary And they said, We cannot, until all the flocks be gathered together, and till they roll
the stone from the well's mouth; then we water the sheep. Ordinarily, therefore, it
took two or more men to roll the stone away from the opening of the cistern, and
they had received orders to come together at a stated time, lest there be delay and
trouble in the care of the flocks.
NET Bible® "We can't," they said, "until all the flocks are gathered and the stone is rolled off the
mouth of the well. Then we water [The perfect verbal forms with the vav (?)
consecutive carry on the sequence begun by the initial imperfect form.] the sheep."
The Pulpit Commentary And they said, We cannot,—not because of any physical difficulty (Kalisch), since
three men could easily have accomplished what Jacob by himself did, but because
they had agreed not to do so (Rosenmόller, Murphy), but to wait—until all the flocks
be gathered together (when the watering was done at once, instead of at so many
different times), and till they roll the stone from the well’s mouth;—more correctly
rendered, and (sc. then, i.e. when the flocks are assembled) they (i.e. the
shepherds) roll away the stone—then (or, and) we water the sheep. The object of
watering the flocks collectively may have been, as above stated, for convenience,
or to prevent the well from being opened too frequently, in which case dust might
rapidly accumulate within it (Kalisch), or perhaps to secure an equal distribution of
the water (Murphy).
The Voice Shepherds: We can't-not until all of the flocks are gathered together and the stone
is rolled from the mouth of the well. Then we water the sheep..
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and they said, we will not be able until all the droves be gathered and they will roll
the stone from upon the mouth of the well and they will make the flocks drink,...
God’s Truth (Tyndale) And they said: we may not, until all the flocks be brought together, and the stone be
rolled from the wells mouth, and so we water our sheep.
Webster’s Bible Translation And they said, We cannot, until all the flocks are collected, and [till] they roll the
stone from the well's mouth; then we water the sheep.
World English Bible They said, "We can't, until all the flocks are gathered together, and they roll the
stone from the well's mouth. Then we water the sheep."
Young’s Updated LT And they say, “We are not able, till that all the droves be gathered together, and
they have rolled away the stone from the mouth of the well, and we have watered
the flock.”
The gist of this verse: The shepherds who are there say that they cannot water the sheep until all the
flocks of the area have been gathered first. Then they can roll away the stone from
the well opening.
Genesis 29:8a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #559
BDB #55
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
yâkôl (יָכֹל) [also yâkôwl
(יָכוֹל)] [pronounced yaw-COAL]
|
to be able, can, to have the
ability, to have the power to; to
be able to bear; to be able to
bring oneself [to do anything]; to
be lawful, to be permitted; to be
powerful, to prevail
|
3rd person masculine
singular, Qal imperfect
|
Strong's #3201
BDB #407
|
With the negative, this means cannot, to be unable to, to lack the ability to, to be powerless to, to lack
permission to, to lack the power to.
|
ʿad (עַד) [pronounced
ģahd]
|
as far as, even to, up to, until
|
preposition
|
Strong’s #5704
BDB #723
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, ʿad + ʾăsher literally mean as far as which; they are correctly translated until, until that, until the time,
until that time, until then; referring generally to past time when used with a perfect tense and future when used
with an imperfect tense.
|
ʾâçaph (אָסַף)
[pronounced aw-SAHF]
|
to be assembled, to be gathered,
to assemble, to gather
|
3rd person plural, Niphal
imperfect
|
Strong’s #622
BDB #62
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
ʿêder (עֵדֶר) [pronounced
ĢAY-der]
|
flock, herd
|
masculine plural noun
with the definite article
|
Strong’s #5739
BDB #727
|
Translation: They answered, “We are unable [to do those things] until the flocks have been gathered... There
is a reason that it appears to Jacob that things have come to a standstill. The shepherds tell him, “We cannot do
these things until the flocks are gathered...”
This could be understood that they simply lacked the authority to do this. At this point, it is unclear as to why they
cannot water their flocks. They are said to be unable to do these things—but this does not necessarily mean that
they are physically incapable of doing these things.
Also, one more thing must be done:
Genesis 29:8b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
gâlal (גָּלַל) [pronounced
gaw-LAHL]
|
to roll, to roll away
|
3rd person plural, Qal
perfect
|
Strong’s #1556
BDB #164
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
ʾeben (אֶבֶן) [pronounced
EHB-ven]
|
a stone [large or small] [in its
natural state, as a building
material]; stone ore; used of
tablets, marble, cut stone; used
of a tool or weapon; a precious
stone, gem; rock; a weight of the
balance
|
feminine singular noun
with the definite article
|
Strong's #68
BDB #6
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
ʿal (עַל) [pronounced
ģahl ]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5920,
#5921 BDB #752
|
Together, they mean from upon, from over, from by, from beside, from attachment to, from companionship with,
from accompanying [in a protective manner], from adhesion to, from. Some translators rendered this away
from.
|
peh (פֶּה) [pronounced
peh]
|
mouth [of man, animal; as an
organ of speech]; opening,
orifice [of a river, well, etc.];
edge; extremity, end
|
masculine singular
construct
|
Strong’s #6310
BDB #804
|
beʾêr (בְּאֵר) [pronounced
be-AIR]
|
well, pit; spring
|
feminine singular noun
with the definite article
|
Strong’s #875
BDB #91
|
Translation: ...and they have rolled the stone away from over the well opening... These shepherds are not the
ones to roll away the stone from the mouth of the well. We have the 3rd person plural verb here—not the 1st
person plural.
What appears to be the case is, they (someone else) must roll away the stone. That is not necessarily a matter
of manpower but a matter of authority. Those who are low on the totem pole would gather first, to make certain
that they do not miss out on watering their sheep. Those who have the authority to remove the stone can gather
late, if need by, because they will open it up when they are there.
Genesis 29:8c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
shâqâh (שָקָה)
[pronounced shaw-KAW]
|
to give drink to, to furnish drink,
to cause to drink, to make drink;
to water [cattle, land]; to irrigate
[land]
|
1st person plural, Hiphil
perfect
|
Strong’s #8248
BDB #1052
|
tsôʾn (צֹאן) [pronounced
tzohn]
|
small cattle, sheep and goats,
flock, flocks
|
feminine singular
collective noun with the
definite article
|
Strong’s #6629
BDB #838
|
Translation: ...—then we [can] water the sheep.” Once the stone is moved, then they are able to water the sheep.
The men who Jacob has been chatting with—they are able to water their own sheep, but someone else must come
in first and move the stone. They leaves two possibilities—they are physically unable to move the stone (but Jacob
will appear to move the stone himself) or they lack the authority to move the stone. The latter appears to be the
case, and is consistent with the other material in this chapter.
Genesis 29:8 They answered, “We are unable to water the sheep and put them out to pasture. First all the
flocks must be gathered and then they roll the stone away from over the well opening—then we can water the
sheep.”
|
Commentators on the Regulation of Well Usage
|
Stephen Armstrong: Wells were often sealed by rocks to protect them from people or animals falling in or sand
storms covering it over, or anything else that might contaminate or ruin it. Rachel’s herd is the last one of the
group to gather, so she is the one everyone has been waiting for.
|
Armstrong continues: This well is owned by Laban, and Rachel is his daughter we’re told. All these shepherds
are probably grazing on Laban’s land. Some of them might have been employed by Laban But in either case,
they were obligated to follow Laban’s rules if they use his well. It’s likely that Rachel did not have the strength
by herself to roll the stone away. So Laban probably required the men to wait for Rachel everyday before
watering their own flocks. This way Rachel could gain access to the water as well.
|
The Preacher’s Complete Homiletical Commentary: A moral inability is intended. The idea conveyed is that it
was not permitted—it was contrary to usage. This commonly understood rule may have been agreed upon in
order to secure a fair distribution of the water.
|
Robertson: All had a right to move the stone from the well, and take water therefrom, at any hour of the day;
but they agreed only to open it once a day, and then take sufficient for the wants of the day, otherwise the well
would have been left uncovered, for the stone was too heavy to be so frequently moved on and off for everyone
separately, and the consequence would have been that the well would have become impure and the water dried
up.
|
Jamieson: [Perhaps this was done] in order to prevent the consequences of too frequent exposure in places
where water is scarce, it is not only covered and secured, but it is customary to have all the flocks collected
around the well before the covering is removed in the presence of the owner, or one of his representatives; and
it was for this reason that those who were reposing at the well of Haran with the three flocks were waiting the
arrival of Rachel.
|
Barnes: On its mouth was a large stone, indicating that water was precious, and that the well was the common
property of the surrounding natives. The custom was to gather the flocks, roll away the stone, which was too
great to be moved by a boy or a female, water the flocks, and replace the stone.
|
This explains their tradition which allowed everyone to obtain a fair share of the water. This was a bit of law and
order for this area. Jacob was not familiar with it, which is why he didn't understand, at first, why they didn't
begin to water the sheep.
|
Dr. Thomas Constable: The well was probably a cistern that had a mouth with a large circumference
(Gen. 29:8). A very large stone that required several men to remove it evidently covered it. After someone
moved the stone, the flocks would gather around the edge of the well to drink. The well from which Rebekah
drew water for Eliezer (Gen. 24:16) may have been a different kind.
|
Constable continues: The male shepherds may have been unable to roll the stone away because the well
belonged to Laban; their inability may have been moral rather than physical.
|
If this is a private well, or a joint-owned well, it would be easier to enforce usage if everyone who used it
gathered together at the same time.
|
If Laban owns the well, which appears to be the case; then Armstrong makes the excellent observation that
Rachel probably could not roll the rock away. Therefore, Laban simply set up some simple regulations to follow,
which assured that Rachel’s flock would get watered.
|
ICCG: Jacob is puzzled by the leisurely ways of these Eastern herdsmen, whom he ironically supposes to have
ceased work for the day. He is soon to show them how things should be done, careless of the conventions
which they plead as an excuse.
|
L. M. Grant presents an interesting perspective: [This] is a picture...of men waiting for the time of universal
blessing, which will take place in the millennial age.
|
Genesis 29:8 And they said, “We cannot, until all the flocks have been gathered together. And they roll the stone
from the well's mouth, then we water the sheep.”
There is a great deal of speculation which results from these next few verses. These men are gathered near the
water hole with their sheep to get some water; but they cannot move the stone out of the opening of the well yet.
All of the flocks have to be gathered together first.
I must admit that this was not clear to me at first. One possibility is, several men are required in order to roll this
stone away. However, it sounds as if there are enough shepherds there at this time to move the stone. Jacob
will, apparently by himself, move the stone, a few verses from now.
The stone is placed there probably to keep unauthorized persons from using the well. It possibly hides the well
from the untrained eye as well. It is an indication of ownership and control, much like the lock on the front door
of a house.
What is most likely is, only certain men are given the authority to roll back the stone. The men to whom Jacob
is speaking do not have the authority to roll the stone out of the way. They might pay Laban a fee for this; and
there are specific rules that must be obeyed in order to use the water from this watering hole.
Remember back to Gen. 24 where the servant of Abraham could not stop talking about the guidance of God.
Jacob, perhaps a month or two earlier, was visited by God and given some reassurance. But he does not appear
to acknowledge God at any point in this narrative. Both men were subject to the Providence of God; Abraham’s
servant recognized it; Jacob does not mention it, if he thinks about it at all.
Stephen Armstrong: Here Jacob never bothers to seek the Lord’s help, either taking it for granted or
overlooking it entirely. And yet God’s fingerprints all over these circumstances. God is no less in
control; the only thing that’s changed is the beneficiary’s perspective. Unlike the servant, Jacob
remains unaware of the Lord working in this moment.
——————————
Jacob Meets Rachel and the Rest of His Family
Yet his speaking with them and Rachel has
come with the sheep which [are] to her
father, for [was] a shepherdess she.
|
Genesis
29:9
|
[While] he yet spoke with them, Rachel came
up with her father’s sheep, for she [was] a
shepherdess.
|
Yet while he was speaking with them, Rachel came up with her father’s sheep, for she was a shepherdess.
|
Here is how others have translated this verse:
Ancient texts: most of these are messtup; v. 8 instead
Masoretic Text (Hebrew) Yet his speaking with them and Rachel has come with the sheep which [are] to her
father, for [was] a shepherdess she.
Targum of Onkelos While he spake with them, Rahel came, with the flock of her father; for she was a
shepherdess.
Latin Vulgate They were yet speaking, and behold Rachel came with her father's sheep: for she
fed the flock.
Peshitta (Syriac) And while he was still conversing with them, Rachel came with her fathers sheep;
for she was a shepherdess.
Septuagint (Greek) While he was yet speaking to them, behold, Rachel the daughter of Laban came
with her father's sheep, for she fed the sheep of her father.
Significant differences: Both the Latin and Greek add in the word behold. The Latin has fed the flock at the
end, rather than shepherdess. The Greek is the same as the Latin, but it adds
more text: she fed the sheep of her father. Like nearly all of the differences found
in Scripture, there are no actual theological differences.
Limited Vocabulary Translations:
Easy English When Jacob was speaking, Rachel came. She brought her father’s sheep with her.
She was a shepherdess. A shepherdess is a woman who keeps sheep safe.
Easy-to-Read Version While Jacob was talking with the shepherds, Rachel came with her father’s sheep.
(It was her job to take care of the sheep.)
The Message While Jacob was in conversation with them, Rachel came up with her father’s
sheep. She was the shepherd.
NIRV He was still talking with them when Rachel came with her father’s sheep. It was her
job to take care of the flock.
Thought-for-thought translations; paraphrases:
Common English Bible While he was still talking to them, Rachel came with her father’s flock since she was
its shepherd.
Contemporary English V. While Jacob was still talking with the men, his cousin Rachel came up with her
father's sheep.
New Berkeley Version While he was still conversing with them, Rachel arrived with her father’s sheep; for
she was a shepherdess.
The Living Bible As this conversation was going on, Rachel arrived with her father’s sheep, for she
was a shepherdess.
New Century Version While Jacob was talking with the shepherds, Rachel came with her father’s sheep,
because it was her job to care for the sheep.
New Life Bible He was still talking with them when Rachel came with her father's sheep, for she
cared for them.
New Living Translation Jacob was still talking with them when Rachel arrived with her father’s flock, for she
was a shepherd.
Partially literal and partially paraphrased translations:
American English Bible Well, while he was still speaking to them, {Look!} Laban's daughter RachEl arrived
with her father's sheep, because she was in charge of grazing them.
International Standard V While he was still talking with them, Rachel arrived with her father’s sheep, since
she was a shepherdess.
New Advent (Knox)Bible The words were scarcely spoken, when Rachel came up with her father’s sheep;
Rachel herself was their shepherdess.
Translation for Translators While he was still talking with them, Rachel came with her father's sheep. She was
the one who took care of her father's sheep.
Mostly literal renderings (with some occasional paraphrasing):
God’s Truth (Tyndale) While he yet talked with them, Rahel came with her fathers sheep, for she kept
them.
Jubilee Bible 2000 And while he yet spoke with them, Rachel came with her father’s sheep, for she was
the pastor.
Lexham English Bible While he was speaking with them, Rachel came with the sheep which belonged to
her father, for she was pasturing [them].
Tree of Life Version While he was still speaking with them, Rachel came with the flock that belonged to
her father (for she was a shepherdess).
Urim-Thummim Version Now while he still spoke with them, Rachel came with her dad's sheep, because she
tended them.
Wikipedia Bible Project And while he spoke to them, Rachel came with her father's sheep, because she
was a shepherd.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) He was still speaking when Rachel arrived with her father’s flock, for she looked
after them.
New American Bible (2011) While he was still talking with them, Rachel arrived with her father’s sheep, for she
was the one who tended them.
Revised English Bible While he was talking to them, Rachel arrived with her father's flock, for she was a
shepherdess.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible While he was still speaking with them, Rachel came with her father’s sheep,
because she took care of them.
exeGeses companion Bible And while he still words with them,
Rachel comes with the flock of her father
- for she tends them.
Kaplan Translation While he was still conversing with them, Rachel appeared with her father's sheep.
She was the shepherdess.
Orthodox Jewish Bible And while he yet spoke with them, Rachel came with the tzon of her av; for she was
a ro’ah (shepherdess).
Expanded/Embellished Bibles:
The Expanded Bible While ·Jacob [Lhe] was talking with ·the shepherds [Lthem], Rachel came with her
father’s sheep, because ·it was her job to care for the sheep [Lshe was a
shepherdess].
Kretzmann’s Commentary Verses 9-14
Jacob Meets Rachel
And while he yet spake with them, Rachel came with her father's sheep; for she
kept them. Rachel was a shepherdess of her father, just as the virgin daughters of
the Arabians are to this day.
NET Bible® While he was still speaking with them, Rachel arrived with her father’s sheep, for
she was tending them [Heb “was a shepherdess.”].
The Pulpit Commentary And while he yet spake with them (literally, he yet speaking with them), Rachel
came with her father’s sheep: for she kept them—or, she was a shepherdess, the
part. רֹעָה being used as a substantive (Gesenius, ’Lex.,’ sub. nom.).
The Voice While Jacob was still speaking to the shepherds, Rachel came with her father’s
sheep for she, too, was a shepherd.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....while he was speaking with them then Rahhel [Ewe] was coming with the flocks
which belonged to her father given that she was feeding,...
Concordant Literal Version At his still speaking with them, Rachel, the daughter of Laban, comes with the flock
which is her father's, for the grazier is she of her father's flock.
Emphasized Bible While yet he was speaking with them, Rachel, had come in with the sheep which
belonged to her father, for a shepherdess, was she.
Green’s Literal Translation He still was speaking with them, and Rachel came with the sheep which were her
father's; for she was feeding them.
New King James Version While he was still speaking with them, Rachel came with her father’s sheep, for she
was a shepherdess.
Webster’s Bible Translation And while he was yet speaking with them, Rachel came with her father's sheep: for
she kept them.
World English Bible .
Young’s Updated LT He is yet speaking with them, and Rachel has come with the flock which her father
hath, for she [is] a shepherdess.
The gist of this verse: While Jacob is speaking to the shepherds, Rachel comes there with her father’s
sheep.
Genesis 29:9a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb with the 3rd
person masculine
singular suffix
|
Strong’s #5750
BDB #728
|
dâbar (דָּבַר) [pronounced
dawb-VAHR]
|
speaking, talking [and backed
with action], giving an opinion,
expounding, making a formal
speech, speaking out; promising,
proposing, speaking kindly of,
declaring, proclaiming,
announcing
|
Piel participle
|
Strong’s #1696
BDB #180
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 3rd
person masculine plural
suffix
|
Strong’s #5973
BDB #767
|
Translation: [While] he yet spoke with them,... Literally, this is, his yet speaking with them; which suggests that
while he was speaking with them.
Genesis 29:9b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance; to attain
|
3rd person feminine
singular, Qal perfect
|
Strong’s #935
BDB #97
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity
|
Strong’s #5973
BDB #767
|
tsôʾn (צֹאן) [pronounced
tzohn]
|
small cattle, sheep and goats,
flock, flocks
|
feminine singular
collective noun with the
definite article
|
Strong’s #6629
BDB #838
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who
|
relative pronoun
|
Strong's #834
BDB #81
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾâb (אָב) [pronounced
awbv]
|
father, both as the head of a
household, clan or tribe; founder,
civil leader, military leader
|
masculine singular noun
with the 3rd person
feminine singular suffix
|
Strong’s #1
BDB #3
|
Translation: ...Rachel came up with her father’s sheep,... At this point, Rachel comes into view. The shepherds
to whom Jacob was speaking could recognize her from a distance by her clothing and gait and mannerisms; but
Jacob only saw what appeared to be a figure afar off. However, at this point in the narrative, Rachel comes up
and Jacob can now see her. She is with her father’s sheep.
Rachel is Jacob's first cousin and there is no Biblical prohibition against marriage between first cousins at this time.
As was mentioned with Isaac's marriage, this was a stronger, more viable gene pool. If a breed of dog is further
subdivided, the resulting breed will be generally weaker than the stock from which it was taken (weaker does not
mean weak, as dogs can be bred for more strength). What is important here is that they possess a similar spiritual
background.
Genesis 29:9c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
râʿâh (רָעָה) [pronounced
raw-ĢAWH]
|
shepherding, tending [a flock]; a
shepherd, herdsman, one who
tends sheep
|
feminine singular, Qal
active participle
|
Strong’s #7462
BDB #944
|
hîyʾ (הִיא) [pronounced
hee]
|
she, it; also used as a
demonstrative pronoun: that, this
(one)
|
3rd person feminine
singular, personal
pronoun; sometimes the
verb is, is implied
|
Strong’s #1931
BDB #214
|
Translation: ...for she [was] a shepherdess. The most literal meaning here is, for she is a shepherdess.
However, it is reasonable to say that for she is shepherding [them].
Now, I don’t know how common it was to have young women as shepherds; and this is the first historic recorded
incidence of this in the Bible. It would seem logical that a shepherd, if he has only daughters, would put his
daughters to work at the family business. Laban later will be found to have sons; and my guess is, they are much
younger than Rachel and Leah.
Genesis 29:9 While he still spoke with them, Rachel came with her father's sheep, for she kept them.
At this point, Jacob is able to get a good look at Rachel, who would become his wife.
Discussion of Rachel being a shepherdess: This is unusual—she is a woman and she is in charge of a herd
of sheep. Is this what she wants? Is she somewhat of a tomboy? Or is this the charge of her father, who would
rather use his daughter to watch the sheep than to hire someone or to purchase another slave? Based upon what
we will find out about Laban, it is likely the latter reason. Laban does have sons, but they become a part of the
narrative later on—so many of them may be too young at this time or not even born (his sons will not become a
part of the narrative until 20 years later).
We should note that Laban has 2 daughters (this will be a part of the narrative to come). One of them is out
shepherding sheep and the other is apparently not shepherding sheep (based upon the fact that she is not a part
of this portion of the narrative). So, it would logically follow that Rachel had some choice in being a shepherdess.
It is also possible that Leah had weak vision (to be discussed later) and was unable to oversee a flock of sheep.
The point I am trying to make is, although Laban is not going to come off very well in this chapter, the fact that his
daughter is a shepherdess does not necessarily reflect poorly on him.
Clarke makes this observation: So we find that young women were not kept concealed in the house
till the time they were married, which is the common gloss put on עלמה almah, a virgin, one
concealed. Nor was it beneath the dignity of the daughters of the most opulent chiefs to carry water
from the well, as in the case of Rebekah; or tend sheep, as in the case of Rachel.
I think that we need to be careful about making generalizations. It would be my guess that quite often families
would protect their daughters from harm and exploitation, if for no other reason than to preserve their virginity until
marriage (most families would protect their daughters because that is the right thing to do). But here we have
Rachel roaming about with the sheep in full view of the other shepherds. Remember what we know about Laban
already. We met him as a young man back in Gen. 24, when the servant of Abraham had come to his family to
find a wife for Isaac. What impressed him was the jewelry that the servant brought for his sister Rebekah. That
got his attention. Wealth impressed Laban, and that appears to be the motivation in his life. He has built up his
business, which is shepherding, and then he has two daughters and possibly no sons (at this time). Now, how
we go from that which we can reasonably assume to why Rachel is shepherding his sheep cannot be assumed,
thinking Laban only taking advantage of his daughter. Perhaps there are elements of that; and perhaps Rachel
simply wants to do it.
Now, where is Leah in all of this? Gill suggests: Leah, the eldest daughter, having tender eyes, could
not bear the open air, and light of the sun, nor so well look after the straying sheep; and therefore the
flock was committed to the care of Rachel the younger daughter. All of these are suppositions on
the part of Gill; but they may not be far off the mark.
Laban, later in this chapter, will do things which are reprehensible (but justifiable in his own mind). This does not
mean that he is out for his own self at every turn. It is not unlikely that a daughter of a shepherd might grow up
to love animals and want to be a shepherdess (compare to Exodus 12:16–17).
I will, in fact, be heaping no little scorn upon Laban in the very near future; but we need to be judicious in our
evaluation of him when we do not know all of the facts.
Genesis 29:9 Yet while he was speaking with them, Rachel came up with her father’s sheep, for she was a
shepherdess.
|
Commentators on a young female being a shepherdess in the ancient world
|
Gill, on this very topic: [S]ome ascribe it to his covetousness that he did this; but there is no need to suggest
anything of that kind; for keeping sheep in those times and countries was a very honourable employment, and
not below the sons and daughters of great personages, and still is so accounted. Dr. Shaw (f) says it is
customary, even to this day, for the children of the greatest Emir to attend their flocks; the same is related of
the seven children of the king of Thebes, of Antiphus the son of Priam, and of Anchises, Aeneas's father (g).
I am with Gill on this. Despite Laban’s considerable character flaws, we need not ascribe everything that he
oversees to greed and dishonest business practices.
|
Jamieson, Fausset and Brown concurs: Among the pastoral tribes the young unmarried daughters of the
greatest sheiks tend the flocks, going out at sunrise and continuing to watch their fleecy charges till sunset.
|
Treasury of Scriptural Knowledge: In those primitive times, a pastoral life was not only considered useful but
honourable. Nor was it beneath the dignity of the daughters of the most opulent chiefs to carry water from the
well, or tend the sheep. Jacob, Moses, and David were shepherds.
|
The characters whom we study in Scripture were real people. We will certainly be able to recognize the good
and bad in most of them.
|
A great deal of what we will study in the next few chapters of Genesis is this relationship between Jacob and his
soon-to-be father-in-law Laban (Rachel’s father). We have found Jacob to be a schemer, a manipulator, a man
out for himself. We will find Laban to be very similar in temperament; and much better at manipulation than Jacob.
Jacob and Laban are both certainly manipulators and flawed individuals. This does not make them the worst
people on the planet. Laban is simply a sharp businessman looking out for his business; and we will find Jacob
to be a hard worker and an honest employee. God places these two men together, in part, so that Jacob is able
to see what it is like to interact with a person so similar to himself.
Ballinger translates Genesis 29:1–9 Then Jacob went on his journey, and came to the land of the sons of the
east. He looked, and saw a well in the field, and behold, three flocks of sheep were lying there beside it, for
from that well they watered the flocks. Now the stone on the mouth of the well was large. When all the flocks
were gathered there, they would then roll the stone from the mouth of the well and water the sheep, and put
the stone back in its place on the mouth of the well.
|
Jacob said to them, "My brothers, where are you from?"
|
And they said, "We are from Haran."
|
He said to them, "Do you know Laban the son of Nahor?"
|
And they said, "We know him."
|
And he said to them, "Is it well with him?"
|
And they said, "It is well, and here is Rachel his daughter coming with the sheep."
|
He said, "Behold, it is still high day; it is not time for the livestock to be gathered. Water the sheep, and go,
pasture them."
|
But they said, "We cannot, until all the flocks are gathered, and they roll the stone from the mouth of the well;
then we water the sheep."
|
While he was still speaking with them, Rachel came with her father's sheep, for she was a shepherdess.
|
Jack Ballinger’s Analysis of Genesis 29:1–9: Jacob Meets Rachel
|
1. Beginning with this chapter and continuing thru chapter 31 we have Jacob’s involvement with Laban his
uncle.
2. This opening episode of this chapter sees Jacob invited into Laban’s company (vv. 1-14) while its second
episode has Jacob severely manipulated into working for Laban for 14 years in order to acquire two wives
(vv. 15-30).
3. This chapter concludes with the account of the birth of his first four sons by his wife Leah (vv. 31-35).
4. Vv. 1-14 set the stage for Jacob’s betrothal to Rachel.
5. The setting of vv. 1-8 presents Jacob’s encounter with the shepherds of Haran.
6. The long journey from Bethel to Haran is presented colorfully in v. 1 where the Hebrew reads: "And Jacob
lifted up his feet and walked to the land of the sons of the east" (this exact expression only occurs here
in the OT).
7. The expression suggests a self-confident and energetic young man who relies on his own wits to achieve
his objectives.
8. The expression "sons of the east" (cf. Job 1:3) in a broad designation referring to peoples living east of
Canaan.
9. In other words the expression is another way of saying Jacob headed "eastward."
10. V. 2 sees Jacob nearly arriving at his destination and coming to a community well just outside the town
of Haran.
11. The scene is presented here through the eyes of Jacob (v. 2).
12. The land around the well was open grazing ground rather than cultivated land ("a well in a field").
13. He observes "three flocks of sheep" around the well at around noontime.
14. The well was covered with a very large stone which by itself was a security measure of sorts.
15. In v.3 the narrator provides background information regarding the arrival of "all the flocks" at a certain time
of day.
16. Once all the flocks arrived at the well on any given day the shepherds would proceed to remove the large
heavy stone from the well and proceed to water their flocks and return to grazing.
17. It took a number of men to remove the stone and return it to its place.
18. Jacob takes the initiative and proceeds to ask the three shepherds a series of four questions (vv. 4-8).
19. He ingratiates himself with the men by calling them "My brothers" asking where they are from (v.4).
20. Jacob is brash and exudes self-confidence.
21. Even thought he is engaged in energy of the flesh tactics God is for him and has blessed his journey as
evidenced by the reply of the shepherds: "We are from Haran."
22. Jacob was told by his parents to get to Haran (27:42; 28:2) and to his uncle Laban so he could secure
a wife from one of Laban’s daughters.
23. The next natural thing for Jacob to ask the men is if they knew a man named Laban (v.5a).
24. They respond in the affirmative: "We know him" (v. 5b).
25. His third question has to do with his uncle’s well being (v. 6a "Is it well with him") and the shepherds reply
"It is well…" (v. 6b).
26. As divine providence would have it at the very moment of their exchange another part approaches the
well with a flock of sheep.
27. The shepherds direct Jacob’s attention to the fourth shepherd saying, "here is Rachel his [Laban’s]
daughter with the sheep" (v. 6b).
28. Rachel’s timely arrival at the well to water her flock at midday echoes Rebekah’s arrival at the well of
Haran while the servant was praying for the divinely appointed "girl" (Gen. 24:11ff.).
29. Rachel is still at some distance from the Jacob’s view and so he is not able to fully see her at this juncture.
30. Jacob’s final question for the shepherds is kind of rude and pushy (v. 7).
31. He asks them why they are standing around the well at midday when the sheep could be watered and
gotten back to their grazing.
32. But the reader must understand that Jacob is calculating actions that will impress the woman.
33. At some length the shepherds offer an explanation as to why they are not wasting valuable time in not
watering the flocks (v. 8).
34. They tell him that they are waiting for more man power to remove the stone from the well’s mouth a point
previously made by the narrator in v. 3.
35. At this juncture Rachel comes into full view.
36. The narrator explains that Rachel "was a shepherdess" meaning that the sheep were her father’s.
|
——————————
And so he is as which saw Jacob Rachel
daughter of Laban a brother of his mother
and sheep of Laban a brother of his mother.
And so he comes near [to her, to the well]
and so he rolls the stone from over mouth of
the well and so he waters sheep of Laban a
brother of his mother.
|
Genesis
29:10
|
And it was as Jacob saw Rachel (the daughter
of Laban his uncle) and the sheep of his Uncle
Laban, he [lit., Jacob] approaches [her; the
well?] and rolled the stone from over the well
opening and watered the sheep of his Uncle
Laban.
|
Then, after Jacob saw Rachel (the daughter of his Uncle Laban) and the sheep belonging to his Uncle
Laban, he went up and rolled the stone away from over the well and he watered his Uncle Laban’s sheep.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he is as which saw Jacob Rachel daughter of Laban a brother of his mother
and sheep of Laban a brother of his mother. And so he comes near [to her, to the
well] and so he rolls the stone from over mouth of the well and so he waters sheep
of Laban a brother of his mother.
Targum of Onkelos While they were speaking with him, Rahel came with her father's sheep; for she was
a shepherdess at that time, because there had been a plague from the Lord among
the sheep of Laban, and but few of them were left, and he had dismissed his
shepherds, and had put the remaining (flock) before Rahel his daughter. And it was
when Jakob saw Rahel the daughter of Laban his mother's brother that Jakob went
nigh, and rolled the stone with one of his arms from the mouth of the Well; and the
well uprose, and the waters ascended to the top of it; and he watered the sheep of
Laban his mother's brother; and it uprose for twenty years. The underlined text is
not a part of v. 10.
Latin Vulgate And when Jacob saw her, and knew her to be his cousin german, and that they
were the sheep of Laban, his uncle: he removed the stone wherewith the well was
closed.
Peshitta (Syriac) And it came to pass, when Jacob saw Rachel the daughter of Laban his mothers
brother and the sheep of Laban his mothers brother, that Jacob drew near and
rolled the stone from the wells mouth and watered the sheep of Laban his mothers
brother.
Septuagint (Greek) And it came to pass when Jacob saw Rachel the daughter of Laban, his mother's
brother, and the sheep of Laban, his mother's brother, that Jacob came and rolled
away the stone from the mouth of the well, and watered the sheep of Laban, his
mother's brother.
Significant differences: The second phrase in the Latin does not match the Hebrew exactly. That Jacob
comes near is not found in the Latin either. Also, the Latin does not tell us that
Jacob watered Laban’s sheep.
The final text in the targum does not match the Hebrew and is hard to understand.
Limited Vocabulary Translations:
Bible in Basic English Then when Jacob saw Rachel, the daughter of Laban, his mother's brother, coming
with Laban's sheep, he came near, and rolling the stone away from the mouth of the
hole, he got water for Laban's flock.
Easy English Jacob saw Rachel with Laban's sheep. Jacob went up to the well. He rolled away
the stone that was covering the well. And he gave water to Laban's *flock. Laban
was the brother of Jacob's mother, and Rachel was Laban's daughte.
Easy-to-Read Version Rachel was Laban’s daughter. Laban was the brother of Rebekah, Jacob’s mother.
When Jacob saw Rachel, he went and moved the rock and gave water to the
sheep.
God’s Word™ Jacob saw Rachel, daughter of his uncle Laban, with his uncle Laban's sheep. He
came forward and rolled the stone off the opening of the well and watered his uncle
Laban's sheep.
Good News Bible (TEV) When Jacob saw Rachel with his uncle Laban's flock, he went to the well, rolled the
stone back, and watered the sheep.
The Message The moment Jacob spotted Rachel, daughter of Laban his mother's brother, saw
her arriving with his uncle Laban's sheep, he went and single-handedly rolled the
stone from the mouth of the well and watered the sheep of his uncle Laban.
NIRV Rachel was the daughter of Laban. He was the brother of Jacob's mother.
When Jacob saw Rachel with Laban's sheep, he went over to the well. He rolled the
stone away from the opening. He gave water to his uncle's sheep.
Thought-for-thought translations; paraphrases:
Contemporary English V. When Jacob saw her and his uncle's sheep, he rolled the rock away and watered
the sheep.
New Berkeley Version When Jacob saw Rachel, the daughter of Laban, his mother’s brother, with the
sheep of his uncle Laban, Jacob stepped up, rolled the stone off the well’s mouth
and watered his uncle Laban’s sheep.
New Century Version When Jacob saw Laban's daughter Rachel and Laban's sheep, he went to the well
and rolled the stone from its mouth and watered Laban's sheep. Now Laban was
the brother of Rebekah, Jacob's mother.
New Life Bible When Jacob saw Rachel the daughter of his mother's brother Laban, and the sheep
of his mother's brother Laban, Jacob went near and rolled the stone from the top
of the well. And he gave water to the flock of his mother's brother Laban.
Translation for Translators When Jacob saw Rachel, the daughter of Laban, who was his mother's brother,
Jacob was so excited that he went over and by himself rolled away the stone that
covered the top of the well, and he got water for his uncle's sheep. 11 Then Jacob
kissed Rachel on the cheek, and he cried loudly because he was so happy.
Partially literal and partially paraphrased translations:
American English Bible And when Jacob saw RachEl (the daughter of Laban, his mother's brother) and the
sheep of his mother's brother, Laban; Jacob went over and rolled the stone away
from the mouth of the well and watered Laban's sheep.
International Standard V When Jacob saw Rachel, the daughter of Laban, his mother's brother,
accompanied by Laban's sheep, Jacob approached the well, rolled the stone from
the opening of the well, and then watered his mother's brother Laban's flock.
Names of God Bible Jacob saw Rachel, daughter of his uncle Laban, with his uncle Laban's sheep. He
came forward and rolled the stone off the opening of the well and watered his uncle
Laban's sheep.
New Advent (Knox)Bible Jacob watched her as she came; this was his cousin, these were his uncle Laban's
sheep; so he moved away the stone by which the well was shut in.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob had seen Rachel the daughter of Laban, his mother's brother, and the sheep
of Laban, his mother's brother. Jacob approached and rolled the stone from over
the mouth of the well and watered the sheep of Laban, his mother's brother.
Conservapedia So it happened that when Jacob saw Rachel, daughter of Laban his mother's
brother, and the sheep belonging to Laban his mother's brother, Jacob went close,
and rolled the stone from the mouth of the well, and gave drinking water to the
sheep belonging to Laban his mother's brother.
Urim-Thummim Version When Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep
of Laban his mother's brother, then Jacob went over there and rolled the stone from
the well's opening, and watered the flock of Laban his mother's brother.
Wikipedia Bible Project And it was when Jacob saw Rachel the daughter of Laban, his mother's brother,
and the sheep of Laban, his mother's brother; and Jacob approached and rolled the
rock from the head of the well, and he watered the sheep belonging to Laban, his
mother's brother.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) As soon as Jacob saw Rachel he went forward and rolled the stone from the mouth
of the well and then watered Laban’s flock.
The Heritage Bible And it was, when Jacob saw Rachel, the daughter of Laban, his mother’s brother,
and the flock of Laban, his mother’s brother, that Jacob went near, and rolled the
stone from the well’s mouth, and watered the flock of Laban, his mother’s brother.
New Jerusalem Bible As soon as Jacob saw Rachel, his uncle Laban's daughter, with his uncle Laban's
flock, he went up and, rolling the stone off the mouth of the well, watered his uncle
Laban's sheep.
Revised English Bible Immediately Jacob saw Rachel, the daughter of Laban his mother's brother, with
Laban's flock, he went forward, rolled the stone off the mouth of the well and
watered Laban's sheep.
Jewish/Hebrew Names Bibles:
The Complete Tanach And it came to pass, when Jacob saw Rachel, the daughter of Laban, his mother's
brother and the sheep of Laban, his mother's brother, that Jacob drew near and
rolled the rock off the mouth of the well, and he watered the sheep of Laban, his
mother's brother.
|
that Jacob drew near and rolled: As one who removes the stopper from a
bottle, to let you know that he possessed great strength (Gen. Rabbah 70:12).
|
exeGeses companion Bible And so be it, when Yaaqov sees Rachel
the daughter of Laban the brother of his mother
and the flocks of Laban the brother of his mother,
Yaaqov goes near
and rolls the stone from the mouth of the well
and moistens the flock of Laban
the brother of his mother.
Hebraic Transliteration And it came to pass, when Ya'akov (יעקב) saw Rachel (רחל) Bat Lavan his mother's
brother, and the sheep of Lavan his mother's brother, that Ya'akov (יעקב) went near,
and rolled the stone from the well's mouth, and watered the flock of Lavan his
mother's brother.
Kaplan Translation Jacob looked at his cousin Rachel who was with his uncle Laban's sheep. He
stepped forward, and rolled the stone from the top of the well, watering his uncle
Laban's sheep.
Orthodox Jewish Bible And it came to pass, when Ya'akov saw Rachel bat Lavan achi immo, and the tzon
of Lavan achi immo, that Ya'akov went near, and rolled the even (stone) from the
mouth of the be'er, and watered the tzon of Lavan achi immo.
The Scriptures 1998 And it came to be, when Yaʽaqo saw Raḥĕl the daughter of Laan his motherʼs
brother, and the sheep of Laan his motherʼs brother, that Yaʽaqo went near and
rolled the stone from the wellʼs mouth, and watered the flock of Laan his motherʼs
brother.
Expanded/Embellished Bibles:
The Amplified Bible When Jacob saw Rachel daughter of Laban, his mother's brother, and the sheep
of Laban his uncle, Jacob went near and rolled the stone from the well's mouth and
watered the flock of his uncle Laban.
Kretzmann’s Commentary And it came to pass, when Jacob saw Rachel, the daughter of Laban, his mother's
brother, and the sheep of Laban, his mother's brother, that Jacob went near, and
rolled the stone from the well's mouth, and watered the flock of Laban, his mother's
brother. The joy which Jacob felt in reaching his destination in safety after his long,
lonely, and dangerous journey through the desert and his delight in meeting his
cousin so soon, gave him unusual, heroic strength.
Lexham English Bible And it happened [that], when Jacob saw Rachel, the daughter of Laban, his
mother's brother, and the sheep of Laban, his mother's brother, Jacob drew near
and rolled away the stone from the mouth of the well and watered the sheep of
Laban, his mother's brother.
NET Bible® When Jacob saw Rachel, the daughter of his uncle Laban [Heb "Laban, the brother
of his mother" (twice in this verse).], and the sheep of his uncle Laban, he [Heb
"Jacob." The proper name has been replaced by the pronoun ("he") in the
translation for stylistic reasons.] went over [Heb "drew near, approached."] and
rolled the stone off the mouth of the well and watered the sheep of his uncle Laban.
The Pulpit Commentary And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s
brother,—"the term mother’s brother is not unintentionally repeated three times in
this verse to describe with the greatest possible stress that Jacob had met with his
own relations, with "his bone and his flesh" (Kalisch)—and the sheep of Laban his
mother’s brother (Jacob from the first takes particular notice of Laban’s flock,
perhaps regarding them as a sign of Laban’s wealth. If Laban’s daughter had her
attractions for the son of Isaac, so also had Laban’s sheep), that Jacob went near,
and rolled the stone from the well’s mouth (probably disregarding the shepherds’
rule to wait for the gathering of all the flocks, unless, indeed, Rachel’s was the last),
and watered the flock of Laban his mother’s brother. The threefold repetition of this
phrase does not prove that Jacob acted in all this purely as a cousin (Lange). The
phrase is the historian’s, and Jacob had not yet informed Rachel of his name.
The Voice Now when Jacob saw Rachel, the daughter of his mother's brother Laban, along
with Laban's sheep, he went up to the well, rolled the stone from the well's mouth
by himself, and watered Laban's flock.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and it came to pass just as Ya'aqov [He restrains] saw Rahhel [Ewe] the daughter of
Lavan [White] the brother of his mother and the flocks of Lavan [White] the brother of his
mother and Ya'aqov [He restrains] drew near and he rolled the stone from upon the
mouth of the well and he made the flocks of Lavan [White], the brother of his mother,
drink,...
Concordant Literal Version And coming is it, as Jacob sees Rachel, the daughter of Laban, his mother's
brother, and the flock of Laban, his mother's brother, then close is coming Jacob,
and he is rolling the stone off the mouth of the well, and is giving a drink to the flock
of Laban, his mother's brothe.
Darby Translation And it came to pass when Jacob saw Rachel the daughter of Laban his mother's
brother, and the sheep of Laban his mother's brother, that Jacob went near, and
rolled the stone from the mouth of the well, and watered the sheep of Laban his
mother's brother.
God’s Truth (Tyndale) As soon as Jacob saw Rahel, the daughter of Laban his mothers brother, and the
sheep of Laban his mothers brother, he went and rolled the stone from the wells
mouth, and watered the sheep of Laban his mothers brother.
Webster’s Bible Translation And it came to pass, when Jacob saw Rachel, the daughter of Laban his mother's
brother, and the sheep of Laban his mother's brother; that Jacob went near, and
rolled the stone from the well's mouth, and watered the flock of Laban his mother's
brother.
World English Bible It happened, when Jacob saw Rachel the daughter of Laban, his mother's brother,
and the sheep of Laban, his mother's brother, that Jacob went near, and rolled the
stone from the well's mouth, and watered the flock of Laban his mother's brother.
Young’s Updated LT And it comes to pass when Jacob has seen Rachel, daughter of Laban his mother’s
brother, and the flock of Laban his mother’s brother, that Jacob comes near and
rolls the stone from off the mouth of the well, and waters the flock of Laban his
mother’s brother.
The gist of this verse: When Jacob sees Rachel, he rolls the stone from the mouth of the well and waters
Laban’s flock (which she is leading).
Genesis 29:10a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
Without a specific subject and object, the verb hâyâh often means and it will come to be, and it will come to
pass, then it came to pass (with the wâw consecutive). It may be more idiomatically rendered subsequently,
afterwards, later on, in the course of time, after which. Generally, the verb does not match the gender whatever
nearby noun could be the subject (and, as often, there is no noun nearby which would fulfill the conditions of
being a subject).
|
kaph or ke (כְּ)
[pronounced ke]
|
like, as, according to; about,
approximately
|
preposition
|
No Strong’s #
BDB #453
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, kaʾăsher (כַּאֲשֶר) [pronounced kah-uh-SHER] means as which, as one who, as, like as, as just;
because; according to what manner, in a manner as. Back in 1Sam. 12:8, I rendered this for example.
|
râʾâh (רָאָה) [pronounced
raw-AWH]
|
to see, to look, to look at, to
view, to behold; to observe; to
perceive, to understand, to learn,
to know
|
3rd person masculine
singular, Qal perfect
|
Strong's #7200
BDB #906
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine singular
construct
|
Strong's #1323
BDB #123
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
ʾâch (אָח) [pronounced
awhk]
|
brother, half-brother; kinsman or
close relative; one who
resembles
|
masculine singular
construct
|
Strong's #251
BDB #26
|
ʾêm (אֵם) [pronounced
aim]
|
mother [humans, animals];
grandmother used figuratively for
an intimate relationship, for a
nation; a metropolis, a great and
leading city; metaphorically for
the earth; point of departure or
division
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #517
BDB #51
|
Translation: And it was as Jacob saw Rachel (the daughter of Laban his uncle)... Jacob is able to fix his eyes
on Rachel.
Instead of a brother of his mother, I translated that phrase uncle. This phrase occurs 3 times. Some believe that
this emphasizes that Jacob has found his family. However, Jacob just left Canaan and his family because he
agreed to the scheming and manipulation that his mother wanted to do (on his behalf, of course). So, I think the
emphasis involves shared family characteristics as much as anything else. We will find that Laban is also good
at manipulating, and, when necessary, deceiving people, just as Jacob’s mother was.
Whedon: The thrice repeated Laban his mother’s brother deepens and intensifies the thought that he
felt himself among his own.
I believe that we can understand this thrice repeated phrase from two points of view. From Jacob’s point of view,
as the human author, he is excited and happy to meet those of his own family; and he repeats this expression.
However, from God’s point of view, this emphasizes the characteristics which are common to both Rebekah and
Laban—their penchant for deception and manipulation (something which does not occur to author Jacob).
A great area to explore in Scripture is the contrast of the human and divine authorships. The Bible was written
by men, all of whom had specific personalities, vocabularies, points of view, and experiences. So, there will be
actual differences in the writings of Abraham, Isaac, and Jacob and Joseph (the final 4 authors of the lion’s share
of the book of Genesis). Although these men wrote under the power of the Holy Spirit, their thinking may not
have aligned with the thinking of God the Holy Spirit. That is, God the Holy Spirit may have different reasons for
including this or that text in the Word of God than Jacob does. This doctrine is known as the Dual Authorship
of Scripture (HTML) (PDF) (WPD).
The impression here is that Jacob rolls the stone back by himself, which is possible. This is a law-abiding group
of men who possibly could have waited until the time was proper. Jacob is behaving like a gentleman and is
watering Rachel's flock first. This allows him some time to visit with her and to get to know the portion of the family
that he has never met. Recall that, Jacob is there to find a wife of proper breeding (meaning, with similar spiritual
sensibilities).
Genesis 29:10a And it happened when Jacob saw Rachel the daughter of Laban his mother's brother,...
Let me reword this for more clarity: And Jacob saw his cousin Rachel, his Uncle Laban’s daughter. We better
understand the relationship between Jacob and Rachel.
This is a short genealogy, so that we can see how the people in this chapter are related to one another.
|
Terah’s Genealogy
|
Terah
│
|
│
Haran
│
|
│
Nahor
│
|
│
Sarah ➷
|
│
Abraham
│
|
│
Lot
|
│
Milcah
➸
|
│
Bethuel
(by Milcah)
│
|
|
│
Isaac (by Sarah)
│
|
│
Ishmael
(by Sarah’s maid)
|
|
|
│
Laban
│
|
│
Rebekah ➸
|
│
Jacob/Esau (by
Rebekah)
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Rachel,
Leah
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As you can see, Laban is Jacob’s uncle through Rebekah.
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A Review of Genesis 29:1–10a: Jacob has found the way to the land of his Uncle Laban. It is possible that
Deborah, his mother’s nurse, helped him to identify the route and the actual place.
Genesis 29:1–10a Then Jacob went on his journey and came to the land of the people of the east. As he looked,
he saw a well in the field, and behold, three flocks of sheep lying beside it, for out of that well the flocks were
watered. The stone on the well's mouth was large, and when all the flocks were gathered there, the shepherds
would roll the stone from the mouth of the well and water the sheep, and put the stone back in its place over the
mouth of the well. Jacob said to them, "My brothers, where do you come from?" They said, "We are from Haran."
He said to them, "Do you know Laban the son of Nahor?" They said, "We know him." He said to them, "Is it well
with him?" They said, "It is well; and see, Rachel his daughter is coming with the sheep!" He said, "Behold, it is
still high day; it is not time for the livestock to be gathered together. Water the sheep and go, pasture them." But
they said, "We cannot until all the flocks are gathered together and the stone is rolled from the mouth of the well;
then we water the sheep." While he was still speaking with them, Rachel came with her father's sheep, for she
was a shepherdess. Now as soon as Jacob saw Rachel the daughter of Laban his mother's brother, and the
sheep of Laban his mother's brother,.. (ESV)
As previously observed, there are a great many details here, and this is because this is the first day that Jacob
meets the love-of-his-life. Therefore, these details are important to him.
Furthermore, throughout the book of Genesis, there are person-specific details, which suggest that a variety of
men (primarily the patriarchs) recorded this information. Although I have suggested in the past that Moses may
have been the editor of this material, there is really no need for even that (apart, possibly, from an occasional
gloss). We follow one patriarch’s life after another, almost seamlessly. The writing styles and sorts of
information recorded by each patriarch is unique and related directly to that patriarch. There seems little reason
for an editor to come along 400 years later and decide, I will keep this section, but I will cull out that section. By
what authority and for what reason would someone do this?
The first chapter of Exodus will tie this history of the patriarchs found in Genesis to Moses and his time, where a
summation of the Jews in the land of Egypt is given, but without a clear reference to an existing book. Knowledge
of previous events and to the Revealed God are found in Exodus (such as, in Ex. 1:1–8, 17, 21 2:23–25 3:6,
14–15); but no reference is ever made in those early chapters of Exodus to an existing book (at least, I have not
found one yet). They were aware of some of the general history of Genesis—but they could have been aware of
that without the complete book of Genesis.
Genesis 29:10b
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Hebrew/Pronunciation
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Common English Meanings
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Notes/Morphology
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BDB and Strong’s
Numbers
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we (or ve) (וְ or וּ)
[pronounced weh]
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and, even, then; namely; when;
since, that; though; as well as
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simple wâw conjunction
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No Strong’s #
BDB #251
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ʾêth (אֶח) [pronounced
ayth]
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untranslated generally;
occasionally to, toward
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indicates that the
following substantive is a
direct object
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Strong's #853
BDB #84
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tsôʾn (צֹאן) [pronounced
tzohn]
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small cattle, sheep and goats,
flock, flocks
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feminine singular
collective noun;
construct form
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Strong’s #6629
BDB #838
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Lâbân (לָבָן) [pronounced
lawb-VAWN]
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white; shining; gentle; brittle; and
is transliterated Laban
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masculine singular
proper noun; location
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Strong’s #3838
BDB #526
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ʾâch (אָח) [pronounced
awhk]
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brother, half-brother; kinsman or
close relative; one who
resembles
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masculine singular
construct
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Strong's #251
BDB #26
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ʾêm (אֵם) [pronounced
aim]
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mother [humans, animals];
grandmother used figuratively for
an intimate relationship, for a
nation; a metropolis, a great and
leading city; metaphorically for
the earth; point of departure or
division
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feminine singular noun
with the 3rd person
masculine singular suffix
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Strong’s #517
BDB #51
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Translation: ...and the sheep of his Uncle Laban,... Secondly, Jacob notices the sheep.
Up until this point, Jacob has been conversing with the other shepherds; but there are no words being spoken,
it appears. Jacob goes the way of action instead.
Genesis 29:10c
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Hebrew/Pronunciation
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Common English Meanings
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Notes/Morphology
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BDB and Strong’s
Numbers
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wa (or va) (וַ)
[pronounced wah]
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and so, and then, then, and; so,
that, yet, therefore,
consequently; because
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wâw consecutive
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No Strong’s #
BDB #253
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nâgash (נָגַש)
[pronounced naw-GASH]
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to come near, to draw near, to
approach, to come hither
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3rd person masculine
singular, Qal imperfect
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Strong's #5066
BDB #620
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Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
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supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
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masculine proper noun
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Strong’s #3290
BDB #784
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Translation: ...he [lit., Jacob] approaches [her; the well?]... Jacob moves closer to Rachel and to her sheep or
perhaps he moves closer to the well? This is unclear to me. However, given what he does next suggests that
he moved towards the well.
Benson seems to credit the people of this chapter with more foreknowledge than I believe them to
have: When Jacob understood that this was his kinswoman Rachel (for he had probably heard of her
name before), knowing what his errand was into that country, we may suppose it occurred to his mind
immediately, that this must be his wife. As one already smitten with an honest, comely face (though
it is likely sun–burnt, and she in the homely dress of a shepherdess), he is wonderfully officious, and
ready to serve her, (Gen. 29:10) and addresses himself to her with tears of joy and kisses of love
(Gen. 29:11). She runs with all haste to tell her father, for she will by no means entertain her
kinsman’s address without her father’s knowledge and approbation (Gen. 29:12). Jacob may be
thinking of her in terms of being his future wife, as he has come to Haran for that specified purpose.
On the other hand, Rachel’s response to run and tell her father is a normal one, whether she thinks
Jacob is putting the moves on her or not.
Genesis 29:10d
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Hebrew/Pronunciation
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Common English Meanings
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Notes/Morphology
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BDB and Strong’s
Numbers
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wa (or va) (וַ)
[pronounced wah]
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and so, and then, then, and; so,
that, yet, therefore,
consequently; because
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wâw consecutive
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No Strong’s #
BDB #253
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gâlal (גָּלַל) [pronounced
gaw-LAHL]
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to roll, to roll away [down]; to
cause to roll [away]
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3rd person masculine
singular, imperfect
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Strong’s #1556
BDB #164
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ʾêth (אֶח) [pronounced
ayth]
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untranslated generally;
occasionally to, toward
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indicates that the
following substantive is a
direct object
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Strong's #853
BDB #84
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ʾeben (אֶבֶן) [pronounced
EHB-ven]
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a stone [large or small] [in its
natural state, as a building
material]; stone ore; used of
tablets, marble, cut stone; used
of a tool or weapon; a precious
stone, gem; rock; a weight of the
balance
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feminine singular noun
with the definite article
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Strong's #68
BDB #6
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min (מִן) [pronounced
mihn]
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from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
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preposition of separation
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Strong's #4480
BDB #577
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ʿal (עַל) [pronounced
ģahl ]
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upon, beyond, on, against,
above, over, by, beside
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preposition of proximity
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Strong’s #5920,
#5921 BDB #752
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Together, they mean from upon, from over, from by, from beside, from attachment to, from companionship with,
from accompanying [in a protective manner], from adhesion to, from. Some translators rendered this away
from.
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peh (פֶּה) [pronounced
peh]
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mouth [of man, animal; as an
organ of speech]; opening,
orifice [of a river, well, etc.];
edge; extremity, end
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masculine singular
construct
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Strong’s #6310
BDB #804
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beʾêr (בְּאֵר) [pronounced
be-AIR]
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well, pit; spring
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feminine singular noun
with the definite article
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Strong’s #875
BDB #91
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Translation: ...and rolled the stone from over the well opening... In order to get to the well, the stone has to be
moved aside. So Jacob moves the stone aside. Now, because of the Hiphil stem of the verb, it is possible that
Jacob directs the action. The Hiphil is the causative stem. And, even though BDB does not list a causative sense
with this verb, that does not mean that one does not exist.
Whatever the case, the stone is rolled aside and Jacob is the one who does it or causes that. Now, since Jacob
is a stranger, it seems unlikely that he can direct such an action. However, as an outsider, it seems reasonable
that he can up and move it, since he is not really subject to
protocol as the shepherds are. It is reasonable to suggest that
Jacob has broken the sheep watering protocol here, by stepping
up and removing the stone himself (something that certainly
Rachel could not do; and something which probably requires a
fairly powerful man—or group of men—to do). Furthermore, he
is related to Laban and my guess is, all that was necessary to do
was fulfilled (that is, Rachel had arrived).
Jacob Moves the Stone from the Well Opening (a graphic);
from Free Bible Images; accessed August 12, 2017.
Dr. Robert Dean, Jr. makes a brilliant observation at
this point: [Jacob] takes initiative. There is
foreshadowing here. That is, over the next three
chapters it is going to be Jacob who is the source of
blessing for Laban and for his flocks and increase
over the next 20 years. So this foreshadows the fact
that it is Jacob who is the source of prosperity for the
flocks. He is so thrilled with meeting Rachel that he
kisses her, and he rejoices and weeps.
I understood why all of this detail is presented from Jacob’s standpoint—this is the day that he meets the love of
his life and he is remembering every aspect of it. It was not until I read this from Dean where I realized God’s
reason for including this particular act. It is good to keep in mind that both the human and divine authors of
Scripture use common (and uncommon) figures of speech in the Word of God. Here, I do not believe that Jacob
records this event, thinking, “It will turn out that Laban was blessed by me!” However, no doubt, God the Holy
Spirit, by this act of Jacob removing the stone from over the well, is telling us, “God, through Jacob, will bless
Laban and his family.” (When we study the Word of God, it is often informative to consider the purpose of the
human author and the Divine Author of any given passage.)
Some have supposed that Jacob revealed great strength in moving the rock aside. That is certainly a theory.
Some even suggested that seeing Rachel gave Jacob additional strength. Again, we do not know why the stone
had been left there until Rachel showed up, but one possible guess is still that this is Laban’s well, and everyone
had to be gathered at the same time to use the well. Perhaps that allowed him to take a head count or meet and
speak to anyone that he needed to talk to. Or perhaps this was a community well; with similar requirements. This
is all speculative, except that the rock was not moved until Rachel showed up (which may have been earlier than
it was normally moved, based upon the fact that it is Jacob who moves the rock).
Genesis 29:10a-d And it was as Jacob saw Rachel (the daughter of Laban his uncle) and the sheep of his
Uncle Laban, he [lit., Jacob] approaches [her; the well?] and rolled the stone from over the well opening...
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If he comes near to Rachel, does he simply say, “I will water your sheep”? Or does he come near to the well
opening? In most cases, if he approaches Rachel, then he is moving away from the well, and vice versa. In
one phrase, Jacob is moving near; and in the next, he is moving the stone—this suggests that he moves near
to the well.
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Jacob Rolls the Stone off the Well (Various Commentators)
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Dr. Peter Pett: Rachel, who had previously been spotted some distance away (Gen. 29:6), now arrives. So
Jacob gets his men to help him to move the stone so that the flocks can feed. He is not used to having to wait
and ignores any custom. He does not want to have to linger. Or it may be that a brief discussion has revealed
that the well is Nahor’s so that Rachel has the right to secure its opening.
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Clarke: Probably the flock of Laban was the last of those which had a right to the well; that flock being now
come, Jacob assisted the shepherds to roll off the stone, (for it is not likely he did it by himself), and so assisted
his cousin, to whom he was as yet unknown, to water her flock.
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The Cambridge Bible: Jacob disregards the rule of the well; and at the risk of incurring the wrath of the local
herdsmen and shepherds, by a feat of great personal strength, removes unaided the stone covering, and
renders Rachel the service of watering Laban’s flock.
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Gill: Jacob went near, and rolled the stone from the well's mouth, either with the help of the shepherds, or of
himself by his own strength; which the Jewish writers (h) say amazed the shepherds, that he should do that
himself, which required their united strength.
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L. M. Grant seemed to take a similar position: When Jacob saw Rachel, the daughter of his mother's brother,
and the sheep of his mother's brother, he was moved with amazing strength, rolling the stone away by himself
(v.10). How striking a lesson is this that the energy of faith and love is able to remove great obstacles and bring
blessing before the time of "the restitution of all things."
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Jacob certainly may have been a very strong man; however, there is no need to assigned some sort of
miraculous strength to him. Nor do I see this as typical or representative of future events.
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There is always a danger of become too obsessive of some details, which do not really matter.
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James Burton Coffman: It is preposterous the way some interpreters refer to this as a "superhuman" task,
inspired by "love at first sight," etc. Nothing here even suggests that this feat was anything that was very difficult
for Jacob. Of course, some critics would like to make this event some kind of a "miraculous event" imagined
in the folklore of the Hebrews.
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Coffman continues: Certainly, there is no problem here that is not solved completely by the fact that Jacob was
indeed a very strong man. But there have been strong men in all ages and all countries. In New England, there
is the story of Ethan Allen Crawford, seven-foot giant son of old Abel Crawford, for whom Crawford Notch, New
Hampshire, is named, his family having received the Notch as a grant from the state because he fulfilled the
conditions for its acquisitions by being the first one to ride a horse to the area. This he did by hoisting a horse
over a 12-foot ledge, saddle and all! He also carried a 400-pound kettle over a mile, crossing the Ammonoosuc
River on a log. He also carried a 300-pound bear two miles to place it in his private zoo! He carried an injured
woman down Mount Washington, and rode a horse up that peak when he was 75 years old! (He was a veteran
of The War of 1812).
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Coffman concludes: Besides, the text makes nothing special about this act. Peake's allegation that, "Jacob,
single-handed, removes the immense stone," is nothing but an "addition to the word of God." Nothing in the
Bible forbids the conclusion, that, if Jacob needed help, he would have procured it from the lads he had just
addressed.
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Coffman’s comments are far more extensive than are really needed for this text.
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There are more things to be discussed than this, which will be gone over in v. 12.
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More than one commentator suggested that Jacob, moving the stone by himself, was done to impress Rachel.
Knowing guys as well as I do (and being one), this is not a farfetched theory.
Mathews: When Abraham's servant had discovered Rebekah's identity, he worshiped the Lord
(Gen. 24:24; Gen. 24:26), but here Jacob flexed his muscle, proving his capacity to serve Laban's
house."
Genesis 29:10e
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Hebrew/Pronunciation
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Common English Meanings
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Notes/Morphology
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BDB and Strong’s
Numbers
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wa (or va) (וַ)
[pronounced wah]
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and so, and then, then, and; so,
that, yet, therefore,
consequently; because
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wâw consecutive
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No Strong’s #
BDB #253
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shâqâh (שָקָה)
[pronounced shaw-KAW]
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to give drink to, to furnish drink,
to cause to drink, to make drink;
to water [cattle, land]; to irrigate
[land]
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3rd person masculine
singular, Hiphil imperfect
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Strong’s #8248
BDB #1052
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ʾêth (אֶח) [pronounced
ayth]
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untranslated generally;
occasionally to, toward
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indicates that the
following substantive is a
direct object
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Strong's #853
BDB #84
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tsôʾn (צֹאן) [pronounced
tzohn]
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small cattle, sheep and goats,
flock, flocks
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feminine singular
collective noun;
construct form
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Strong’s #6629
BDB #838
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Lâbân (לָבָן) [pronounced
lawb-VAWN]
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white; shining; gentle; brittle; and
is transliterated Laban
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masculine singular
proper noun; location
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Strong’s #3838
BDB #526
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ʾâch (אָח) [pronounced
awhk]
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brother, half-brother; kinsman or
close relative; one who
resembles
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masculine singular
construct
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Strong's #251
BDB #26
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ʾêm (אֵם) [pronounced
aim]
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mother [humans, animals];
grandmother used figuratively for
an intimate relationship, for a
nation; a metropolis, a great and
leading city; metaphorically for
the earth; point of departure or
division
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feminine singular noun
with the 3rd person
masculine singular suffix
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Strong’s #517
BDB #51
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Translation: ...and watered the sheep of his Uncle Laban. Again, we have a Hiphil (causative) stem again; and
the masculine singular verb again suggests that Jacob either did the watering or he oversaw the watering of the
sheep.
As an outsider, it makes more sense for Jacob to do the actual watering as opposed to ordering people around
(causing others to do the watering). Jacob doing the watering makes sense for a traveler to do, sort of in payment
for use of the well.
Stephen Armstrong: [T]he Lord directs him to exactly the right well at exactly the right time to meet exactly
the right woman and then to make sure the family respects and welcomes Jacob. God has prepared a need
perfectly suited to Jacob’s strengths.
Jamieson, Fausset and Brown: Watering them, which is done twice a day, is a work of time and labor,
and Jacob rendered no small service in volunteering his aid to the young shepherdess.
Jacob is not going to give water to these sheep one by one. There would be troughs nearby and Jacob would
either fill the troughs himself or he would be first in line of those filling the trough. He would dip the water out of
the well. Others would take the water hand-by-hand and put it into the troughs. All of this would be consistent
with the Hiphil stem.
These troughs are not mentioned in this passage, and one commentator at least makes a big deal out of this. But
for Jacob to water Rachel’s sheep here, as it says he does, it makes far more sense that he is filling the troughs
rather than leading Rachel’s sheep by the well to drink (which strikes me as being unsanitary and time consuming).
Again, instead of a brother of his mother, I translated this his uncle.
God’s interaction with Jacob; despite Jacob not acknowledging God’s Providence.
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Stephen Armstrong on the Will of God
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When the Lord appeared to Jacob and declared He would “keep” Jacob wherever he goes
● The word keep in Hebrew is shamar, which means preserve, defend, guard, take care of
○ God is going to ensure Jacob’s success in this time, because God is faithful to His promises
● The Lord has made similar promises to believer today
○ To meet our needs, to never leave us nor forsakes us, to be with us always, even to the end of the
● Just because the Lord promises to meet our needs doesn’t mean His provision will drop miraculously from
Heaven in the form of manna
○ He might do that, of course, but more often He works in natural ways to meet our needs, like He
is doing here with Jacob
○ Jacob couldn’t have asked for a better opportunity as he arrives in Haran
○ He finds the family with no struggle and they are prepared to receive him warmly, especially when
they learn his talents
● God is clearly at work to keep Jacob...but has Jacob taken note of God’s work? Not yet
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Genesis 29:10 And it happened when Jacob saw Rachel the daughter of Laban his mother's brother, and the
sheep of Laban his mother's brother, then Jacob went near and rolled the stone from the well's mouth, and
watered the flocks of Laban his mother's brother.
This is an odd thing, that Jacob rolls the stone away. Obviously, he does not personally have the authority here.
Did he get the nod from someone? Did Rachel, as the boss’s daughter, give the nod to these men, and then they
gave the nod to Jacob. Perhaps he looked at Rachel, and then moved the stone out of his own initiative.
Nothing is said about there being several men involved to move this stone (although that could have occurred).
Even though it says the Jacob moved the stone out of the way, this does not mean that he does this without help.
Again, we can only speculate as to why these other shepherds had not gotten access to the well
themselves—logically, this appears to be an authority issue.
Ownership of wells in the ancient world was absolutely important and often a matter of serious dispute (recall that
we have studied this with both Abraham and Isaac). If I were to venture a guess, Laban is the owner of this well,
and he would allow access, but only under the supervision of himself or a member of his family. He would allow
the well to be opened up at a specific time, and if you were early, you had to wait; and if you were late, then too
bad.
With Rachel there, Jacob could certainly move the stone from the well. If he received assistance in this, the text
does not reveal this to us.
The verb watered is a 3rd person masculine singular, which would suggest that Jacob did the watering. So he may
have lowered the container into the well to dip out the water. There would have been troughs further away from
the water source, and the water would be carried to those troughs. Jacob and several people probably did this.
Thompson describes what he saw with his own eyes (many centuries later): There is a rude etiquette
(in the Eastern country) which requires the chiefs to be foremost in all hardships which they and their
followers encounter. So also the fact that Laban’s daughters were keeping the flocks, and Jacob’s
mother carrying water from the well, and other similar examples, do not contradict the customs of
wealthy Eastern shepherds. And who that has traveled much in this country has not often arrived at
a well in the heat of the day which was surrounded by numerous flocks of sheep waiting to be
watered. I once saw such a scene in the burning plains of northern Syria. Half-naked, fierce-looking
men were drawing up water in leather buckets; flock after flock was brought up, watered, and went
away; and after all the men had ended their work, then several women and girls brought up their flocks
and drew water for them. Thus it was with Jethro’s daughters when Moses stood up and aided them;
and thus, no doubt, it would have been with Rachel, if Jacob had not rolled away the stone and
watered her sheep. I have frequently seen wells closed up with large stones, though in this part of the
country it is not commonly done, because water is not so scarce and precious. It is otherwise,
however, in the dreary deserts. Cisterns are very generally covered over with a large slab, having a
round hole in it large enough to let down the leather bucker or earthen jar. Into this hole a heavy stone
is thrust, often such as to require the united strength of two or three shepherds to remove. The same
is seen occasionally over wells of ‘living water’; but where they are large and the supply abundant no
such precaution is needed. It was either at one of these cisterns, or less abundant and more precious
wells, that Jacob met Rachel; and being a stout man, nearly seventy years of age, he was able to
remove the stone and water the flock.
——————————
And so kisses Jacob Rachel and so he lifts
up his voice and so he weeps.
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Genesis
29:11
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Jacob then kissed Rachel, and he lifted up his
voice and cried.
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Jacob then kissed Rachel, and he lifted up his voice and cried.
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so kisses Jacob Rachel and so he lifts up his voice and so he weeps.
Targum of Onkelos And Jakob kissed Rahel, and lifted up his voice and wept.
Latin Vulgate And having watered the flock, he kissed her: and lifting up his voice wept.
Peshitta (Syriac) And Jacob kissed Rachel, and lifted up his voice, and wept.
Septuagint (Greek) And Jacob kissed Rachel, and cried with a loud voice and wept.
Significant differences: The Latin moves a phrase from v. 10 to hook up with v. 11.
Limited Vocabulary Translations:
Bible in Basic English And weeping for joy, Jacob gave Rachel a kiss.
Good News Bible (TEV) Then he kissed her and began to cry for joy.
NIRV Jacob kissed Rachel. Then he began to sob loudly.
Thought-for-thought translations; paraphrases:
Contemporary English V. He then kissed Rachel and started crying because he was so happy.
New Berkeley Version Then Jacob kissed Rachel and wept audibly.
New Century Version Then Jacob kissed Rachel and cried.
Partially literal and partially paraphrased translations:
American English Bible Then Jacob kissed RachEl and shouted loudly, as he [started to] cry for he
explained to RachEl that he was a close relative of her father, and that he was the
son of RebekKa. A portion of v. 12 is included for context.
International Standard V Then Jacob kissed Rachel and began to cry out loud.
Names of God Bible Then Jacob kissed Rachel and sobbed loudly.
Today’s NIV Then Jacob kissed Rachel and began to weep aloud.
Translation for Translators Then Jacob kissed Rachel on the cheek, and he cried loudly because he was so
happy.
Mostly literal renderings (with some occasional paraphrasing):
Companion Bible And Jacob kissed [The Eastern greeting] Rachel, and lifted up his voice, and wept.
Conservapedia Jacob kissed Rachel, and raised his voice, and wept.
NIV, ©2011 Then Jacob kissed Rachel and began to weep aloud.
Urim-Thummim Version And Jacob kissed Rachel, and raised his voice and shed tears.
Catholic Bibles (those having the imprimatur):
New American Bible (2002) Then Jacob kissed Rachel and burst into tears [Burst into tears: literally "raised his
voice and wept," i.e., for joy.].
New Jerusalem Bible Jacob then kissed Rachel and burst into tears.
Revised English Bible He kissed Rachel, and was moved to tears.
Jewish/Hebrew Names Bibles:
The Complete Tanach And Jacob kissed Rachel, and he raised his voice and wept.
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and wept: Since he foresaw with the holy spirit that she (Rachel) would not
enter the grave with him. Another explanation: Since he came empty-handed,
he said, “Eliezer, my grandfather’s servant, had nose rings, and bracelets and
sweet fruits in his possession, and I am coming with nothing in my hands. [He
had nothing] because Eliphaz the son of Esau had pursued him to kill him at his
father’s orders; he (Eliphaz) overtook him, but since he had grown up in Isaac’s
lap, he held back his hand. He said to him (Jacob), ”What shall I do about my
father’s orders?“ Jacob replied,”Take what I have, for a poor man is counted as
dead." - [from Bereishit Rabbathi by Rabbi Moshe Hadarshan]
|
exeGeses companion Bible And Yaaqov kisses Rachel
and lifts his voice and weeps:...
Hebrew Names Version And Ya'akov (יעקב) kissed Rachel (רחל), and lifted up his voice, and wept
.
Orthodox Jewish Bible And Ya'akov kissed Rachel, and lifted up his voice, and wept.
Expanded/Embellished Bibles:
The Expanded Bible Then Jacob kissed Rachel and [Llifted his voice and] cried.
Kretzmann’s Commentary And Jacob kissed Rachel, and lifted up his voice, and wept. His age and
relationship made such an intimate greeting altogether proper, and even now bridal
affection may have arisen in his heart, for that was one of the purposes of his
journey, to take one of the daughters of Laban for his wife.
NET Bible® Then Jacob kissed Rachel and began to weep loudly [Heb "and he lifted up his
voice and wept." The idiom calls deliberate attention to the fact that Jacob wept out
loud.].
The Pulpit Commentary And Jacob kissed Rachel,—in demonstration of his cousinly affection. If Jacob had
not yet discovered who he was to the fair shepherdess, his behavior must have
filled her with surprise, even allowing for the unaffected simplicity of the times; but
the fact that she does not resent his conduct as an undue liberty perhaps suggests
that he had first informed her of his relationship to the inmates of Laban’s house
(Calvin). On kissing vide Gen. 27:26—and lifted up his voice, and wept—partly for
joy in finding his relatives (cf. Gen. 43:30; Gen. 45:2, Gen. 45:14, Gen. 45:15);
partly in grateful acknowledgment of God’s kindness in conducting him to his
mother’s brother’s house.
The Voice Then Jacob greeted Rachel with a kiss and cried for joy.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Ya'aqov [He restrains] kissed Rahhel [Ewe] and he lifted up his voice and he wept,...
Concordant Literal Version And Jacob is kissing Rachel, and is lifting up his voice and lamenting.
English Standard Version Then Jacob kissed Rachel and wept aloud.
God’s Truth (Tyndale) And Jacob kissed Rahel, and lifted up his voice and wept: and told her also that he
was her fathers brother and Rebecca’s son. V. 12 is included for context.
Young’s Updated LT And Jacob kisses Rachel, and lifts up his voice, and weeps.
The gist of this verse: Jacob kisses Rachel (a greeting) and cries in happiness.
Genesis 29:11a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâshaq (נָשַק)
[pronounced naw-SHAHK]
|
to kiss, to touch, to have close
contact with
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5401
BDB #676
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
Translation: Jacob kissed Rachel,... I would assume
that this is a kiss between relatives and not a
passionate kiss. Did Jacob at this time have designs
on Rachel? My guess is that he possibly did. It is
certainly possible that this is love at first sight; we
really do not know. After all, Jacob is not there to
meet the local ladies; he is there to meet a woman
from his family to marry; and he has met Rachel and
this may have been quite the fortuitous meeting. A
month down the road, Jacob will want to marry this
woman. If I were to speculate, it would be that Rachel
sees this as the kiss from a relative (I do believe she
is taken aback at first, not knowing who Jacob is); and
Jacob sees is as a kiss which will lead to many more
kisses. However, this could have been understood,
even by Jacob, to be nothing more than an eastern
greeting (see the doctrine which follows).
Jacob Kisses Rachel (a graphic); from
Presbydestrian; accessed August 11, 2017.
Jacob Encountering Rachel by Fuhrich (a graphic);
from straightgatenarrowway; accessed August 11,
2017.
Genesis 29:11 Jacob then kissed Rachel, and he lifted up his voice and cried.
|
Jacob Kisses Rachel (Various Commentators)
|
Although Gill suggested that Jacob kissed Rachel after tell her who he was, that is not how the narrative
reads. The narrative reads that Jacob kissed Rachel (v. 11) and then he told her who he was (v. 12).
|
Dr. Thomas Constable: This is one of the few places in Scripture that we read of a man kissing a woman.
Jacob apparently acted solely on the basis of Rachel's physical attractiveness.
|
Kalisch: Delight and sorrow mingled in his heart, and, overwhelmed by his feelings, he paid his tribute to nature
by a spontaneous flood of tears.
|
Wenstrom: A kiss was a customary greeting among relatives since in Genesis 29:13, Laban kisses Jacob upon
meeting him. In the Middle East, men are less reserved than men in the West so it was not unusual for a man
to publicly display his emotions as Jacob does here.
|
Wenstrom continues: The fact that Jacob kisses Rachel without first identifying himself and weeps audibly
expresses the fact that Jacob is overcome with emotion as a result of seeing the providence of God at work in
his life.
|
Keil and Delitzsch: [A]s Rachel came up in the meantime, he was so carried away by the feelings of relationship,
possibly by a certain love at first sight, that he rolled the stone away from the well, watered her flock, and after
kissing her, introduced himself with tears of joyous emotion as her cousin (אָבִיהָ אֲחִי, brother, i.e., relation of her
father) and Rebekah's son.
|
We have to be somewhat careful about applying today’s standards to the people of the ancient east. Family
members kissed each other a lot upon greeting one another. Gen. 27:26 29:13 33:4 are all examples of male
family members kissing other male family members.
|
Henry Morris: This was not intended as a kiss of personal love, of course, but ratehr simply a kiss of greeting;
but even this was practiced only by relatives or close friends, so that it must surely have startled Rachel.
|
Stephen Armstrong points out that, there are only two mentions of a man kissing a woman in the Bible; and
here, it is not necessarily a romantic kiss (we find romantic kissing in the Song of Solomon).
|
James Burton Coffman: This was the customary greeting among Hebrew families in those days and even down
until the present time. It is a mistake to view Jacob's kiss of Rachel as the type of osculation seen in romantic
movies. The early church itself manifested the same type of greeting seen here. Jacob and Laban will greet
one another in the same way in v. 13.
|
We are given the various things which occurred, but we are left to our own devices to figure out what these
things all meant to the participants.
|
Genesis 29:11b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâsâʾ (נָשָׂא) [pronounced
naw-SAW]
|
to lift up, to bear, to carry
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5375
BDB #669
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
qôwl (קוֹל) [pronounced
kohl]
|
sound, voice, noise; loud noise,
thundering
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #6963
BDB #876
|
Translation: ...and then he lifted up his voice... One must realize that Jacob has left his family for the first time
and his brother wants to kill him; his father has mixed feelings about him because he deceived his father. So,
Jacob, after this very long trip, is probably feeling a great many emotions.
However, all that taken with the fact that he has met this beautiful woman—he was probably quite happy about
this situation.
Genesis 29:11c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bâkâh (בַּכָה) [pronounced
baw-KAW]
|
to weep [for] (in grief,
humiliation, or joy), to weep
[bitterly], to weep upon [i.e., to
embrace and week], to cry [for],
to bewail
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #1058
BDB #113
|
Translation: ...and cried. So, certainly, there are great emotions occurring in Jacob at this time. He does not
know when or even if he will see his homeland and his parents again. Finding relatives like this would have been
quite emotional for him (compare Gen. 43:30 45:2, 14–15). Jacob was probably overwhelmed with emotion for
many reasons: (1) his long trip, which must have been far more arduous than the sparse text indicates; (2) he has
come upon his own people; (3) Jacob is no doubt experiencing some relief, as his supplies would have been
limited; (4) Jacob, no doubt, had been giving some thought to his spiritual condition and the things which he has
done (being on the trail for a month or two certainly would have that effect); and (5) he is particularly enthusiastic
about this Rachel gal. The fact that she was tending to her father sheep indicates clearly, by the traditions of that
time, that she was unmarried.
He has no idea what kind of a person that his Uncle Laban is.
"The Meeting of Jacob and Rachel" William Dyce 1853 (a graphic); from Bible-Library; accessed August 12,
2015. I like her obvious reticence in this painting.
This is an emotional moment for Jacob,
who has been running in fear from his
brother, to finally meet up with those of his
own family. This kiss is one that is given
to a family member here. This is not
probably not a romantic kiss.
Genesis 29:11 Jacob then kissed
Rachel, and he lifted up his voice and
cried.
|
Jacob Crying (Various Commentators)
|
Gill: [Jacob] lifted up his voice, and wept; for joy at the providence of God that had brought him so opportunely
to the place, and at the sight of a person so nearly related to him; and who he hoped would be his wife, and was
the person designed of God for him.
|
Utley: The fact that Jacob weeps shows the cultural propensity of Oriental men to show their emotions much
more than their western counterparts (cf. Gen. 29:13).
|
Arthur W. Pink: These verses shed an interesting light on Jacob's natural character. Rachel's appearance
awakened within him all the warmth of natural feeling. He courteously rolled away the stone, watered the sheep,
kissed Rachel and burst into tears. The remembrance of home and the relationship of his mother to Rachel
overpowered him- note the threefold reference to his mother in verse 10: "When Jacob saw Rachel the daughter
of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled
the stone from the well's mouth, and watered the flock of Laban his mother's brother." Jacob, then, was no cold,
calculating stoic, but was of a warm disposition, and everything that revived the memory of his mother went to
his heart. What a lovely human touch this gives to the picture! Nothing is trivial with God.
|
The Preacher’s Complete Homiletical Commentary: They were tears started by the remembrance of his faithless
misgivings, but they were also tears of joy at the thought that his difficulties were at an end, and that the great
object of his mission had been gained.
|
Barnes: [Jacob] rolls away the stone, waters the sheep, kisses Rachel, and bursts into tears. The remembrance
of home and of the relationship of his mother to Rachel overpowers him.
|
L. M. Grant: The warmth of family affection then predominates the scene as Jacob kissed Rachel, weeping for
joy, telling her that he is the son of Rebekah, her father's sister. Of course they had never met, but family ties
can be remarkably strong in spite of this.
|
Guzik: Initially, Rachel must have been quite surprised when a man she never saw appears before weeping
and greeting her with a kiss. Yet she heard of her relatives (Rebekah is her aunt) who lived in the Promised
Land, and she understood Jacob is from this family.
|
The narrative makes it appear that first, Jacob kissed Rachel; and then he explained who he was.
|
Dr. Thomas Constable makes a very good point here: Jacob wept for joy (Gen. 29:11), but he did not praise
God. He had ended his journey, was now in the right place, and had met the right person, he thought.
Things could not have worked out more perfectly for Jacob, and he is moved emotionally—but, at what point
does he acknowledge God? This is so different from Abraham’s servant in Gen. 24.
|
Despite Jacob’s clear lack of appreciation of God’s role in getting him to the right place, God remains faithful
to Jacob throughout. You may ask, how can this be? Did not God just appear to him at the beginning of his
journey? And, quite obviously, God did appear to Jacob. But seeing a sign, a vision, a miracle, or even some
manifestation of God does not automatically change us into mature believers. It is Bible doctrine in the soul
which does that. What happened gave Jacob some doctrine; but he experienced limited spiritual growth from
it.
|
If you saw a sign or a miracle or a manifestation of God, there would possibly be some spiritual advance; but
you would not go from 0 to 100 (or from 10 to 100).
|
The weeping no doubt represents some relief and happiness that he has come to the right place. However,
Jacob still has not acknowledged God in this trip; and yet, God has led him right to the right place.
|
Genesis 29:11 And Jacob kissed Rachel, and lifted up his voice and wept.
Jacob is aware that Rachel is his cousin, the daughter of his uncle, and he kisses her (not romantically, but as a
relative); and weeps that he has found this place. He has traveled over 400 miles in territory that he was unfamiliar
with, and no doubt, from time to time, he wondered whether or not he would actually be able to find his relatives.
Jacob is far, far away from his home. Therefore, finding people he is related to, so far from the Land of Promise,
is quite an emotional situation for Jacob.
In vv. 10–12, we have a series of wâw consecutives followed by imperfect verbs. Usually, this means a series of
actions done in that order (some of which may be coterminous). Interestingly enough, it appears that Jacob first
kisses Rachel, then weeps and then tells her who he is.
——————————
And so makes known Jacob to Rachel that a
brother of her father he [was] and that a son
of Rebekah he [was]. And so she runs and
so she makes known to his father.
|
Genesis
29:12
|
Jacob made it known to Rachel that he [was]
her father’s relative and that he [is] a son of
Rebekah. Therefore, she ran to tell her father.
|
Jacob made it known to Rachel that he was her father’s relative and that he is a son of Rebekah.
Therefore, she ran to tell this to her father.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so makes known Jacob to Rachel that a brother of her father he [was] and that
a son of Rebekah he [was]. And so she runs and so she makes known to his
father.
Targum of Onkelos And Jakob told unto Rahel, that he was come to be with her father to take one of
his daughters. And Rahel answered him Thou canst not dwell with him, for he is a
man of cunning. And Jakob said to her, I am more cunning and wiser than he; nor
can he do me evil, because the Word of the Lord is my Helper. And when she knew
that he was the son of Rivekah, she ran and made it known to her father.
Latin Vulgate And he told her that he was her father's brother, and the son of Rebecca: but she
went in haste and told her father.
Peshitta (Syriac) And Jacob told Rachel that he was her fathers kinsman and that he was Rebekah’s
son; and she ran and told her father.
Septuagint (Greek) And he told Rachel that he was the near relative of her father, and the son of
Rebecca; and she ran and reported to her father according to these words.
Significant differences: As is often the case, the targum is barely similar to the Hebrew text. There is a lot
of additional text; and some missing text.
Jacob and Rachel are both named in the Hebrew text, but not in the Latin and
Jacob is not named in the Greek. The word brother in the Hebrew can refer to a
relative. The Greek adds according to these words.
Limited Vocabulary Translations:
Bible in Basic English And Rachel, hearing from Jacob that he was her father's relation and that he was
the son of Rebekah, went running to give her father news of it.
Easy English Jacob told Rachel that he was her father's nephew. Jacob told her that he was
Rebekah's son. Rachel ran and she told her father about it.
Good News Bible (TEV) He told her, "I am your father's relative, the son of Rebecca." She ran to tell her
father;...
The Message He told Rachel that he was related to her father, that he was Rebekah's son. She
ran and told her father.
Thought-for-thought translations; paraphrases:
Contemporary English V. He told her that he was the son of her aunt Rebekah, and she ran and told her
father about him.
New Life Bible Jacob told Rachel that he was of her father's family, the son of Rebekah. And she
ran and told her father.
New Living Translation He explained to Rachel that he was her cousin on her father's side-the son of her
aunt Rebekah. So Rachel quickly ran and told her father, Laban.
Partially literal and partially paraphrased translations:
American English Bible Jacob told Rachel he was her father’s nephew, Rebekah’s son, and she ran and
told her father.
International Standard V Jacob told Rachel that he was related to her father, since he was Rebekah's son,
so she ran and told her father.
New Advent (Knox)Bible Then, when she had watered her flock, he went up and kissed her, weeping aloud;
and he told her that he was her father's kinsman, Rebecca's son; whereupon she
went quickly home to tell her father the news. V. 11 is included for context.
Translation for Translators Jacob told Rachel that he was one of her father's relatives, the son of her aunt
Rebekah. So she ran and told that to her father.
Mostly literal renderings (with some occasional paraphrasing):
Companion Bible And Jacob told Rachel that he was her father’s nephew, and that he was
Rebekah’s son: and she ran and told her father.
Conservapedia Jacob told Rachel that he was her father's brother [The Hebrew word for "brother"
can mean "cousin" or any other lateral relationship, including "nephew."], and
Rebekah's son. She ran and told her father.
Ferar-Fenton Bible ...and Jacob said to Rachel, " I do it because I am a relative of your father, and
because I am the son of Rebekka." So she ran and reported it to her father.
Jubilee Bible 2000 And Jacob told Rachel that he was of her father's brethren, and that he was
Rebekah's son, and she ran and told her father.
NIV, ©2011 He had told Rachel that he was a relative of her father and a son of Rebekah. So
she ran and told her father.
Urim-Thummim Version Then Jacob made known to Rachel he was her dad's brother, and that he was
Rebekah's son, and she ran away and told her dad.
Catholic Bibles (those having the imprimatur):
The Heritage Bible And Jacob caused it to stand out boldly to Rachel that he was her father’s brother,
and that he was Rebekah’s son; and she ran, and caused it to stand out boldly to
her father.
Jewish/Hebrew Names Bibles:
The Complete Tanach And Jacob told Rachel that he was her father's kinsman and that he was Rebecca's
son, and she ran and told her father.
|
that he was her father’s kinsman: Heb. אִחִי אָבִיהָ, lit., her father’s brother.
Related to her father, as (above 13:8):“we are kinsmen (אַחִים)” (Pirkei d’Rabbi
Eliezer , ch. 36). Its midrashic interpretation is: If he (Laban) comes to deceive
me, I, too, am his brother in deception, and if he is an honest man, I, too, am
the son of his honest sister Rebecca. [from Gen. Rabbah 70:13]
|
|
and told her father: Since her mother was dead, she had no one to tell but
him.[from Gen. Rabbah 70:13]
|
exeGeses companion Bible ...and Yaaqov tells Rachel
that he is the brother of her father
and that he is the son of Ribqah
- and she runs and tells her father....
Hebraic Transliteration And Ya'akov (יעקב) told Rachel (רחל) that he [was] her avi's brother, and that he
[was] Rivkah (רבקה)'s son: and she ran and told her avi.
Kaplan Translation He told her that he was Rebecca's son, and thus related to her father. She ran to
tell her father.
Orthodox Jewish Bible And Ya'akov told Rachel that he was the relative of her av, and that he was ben
Rivkah; and she ran and told her av.
The Scriptures 1998 And when Yaʽaqo told Raḥĕl that he was her fatherʼs relative and that he was
Riqahʼs son, she ran and told her father.
Expanded/Embellished Bibles:
Kretzmann’s Commentary And Jacob told Rachel that he was her father's brother, in the wider sense, that of
a close relative, and that he was Rebekah's son; and she ran and told her father.
Rachel was now, in turn, overjoyed, a fact which caused her to seek her father with
all haste.
Lexham English Bible And Jacob told Rachel that he [was] the relative of her father, and that he [was] the
son of Rebekah. And she ran and told her father.
NET Bible® When Jacob explained [Heb "declared."] to Rachel that he was a relative of her
father [Heb "that he [was] the brother of her father."] and the son of Rebekah, she
ran and told her father.
The Pulpit Commentary And Jacob told (or, had told, ut supra) Rachel that he was her father’s brother,—as
Lot is called Abraham’s brother, though in reality his nephew (Gen. 13:8;
Gen. 14:14, Gen. 14:16)—and that he was Rebekah’s son (this clause would
explain the meaning of the term "brother in the former): and she ran and told her
father. Like Rebekah, believing the stranger’s words and running to report them,
though, unlike Rebekah, first relating them to her father (cf. Gen. 14:1–24:28).
The Voice Jacob told Rachel he was her father's relative-Rebekah's son-and she ran and told
her father.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Ya'aqov [He restrains] told Rahhel [Ewe] that he was the brother of her father and
that he was the son of Rivqah [Ensnarer] and she ran and she told her father,...
Concordant Literal Version And telling is Jacob to Rachel that he is her father's brother, and that the son of
Rebecca is he. And running is she and telling her father these things.
English Standard Version And Jacob told Rachel that he was her father's kinsman, and that he was
Rebekah's son, and she ran and told her father.
New King James Version And Jacob told Rachel that he was her father's relative and that he was Rebekah's
son. So she ran and told her father.
World English Bible Jacob told Rachel that he was her father's brother, and that he was Rebekah's son.
She ran and told her father.
Young’s Updated LT And Jacob declares to Rachel that he is her father’s brother, and that he is
Rebekah’s son, and she runs and declares to her father.
The gist of this verse: Jacob explains to her how they are related, so she runs home to tell her father.
Genesis 29:12a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâgad (נָגַד) [pronounced
naw-GAHD]
|
to make conspicuous, to make
known, to expound, to explain, to
declare, to inform, to confess, to
make it pitifully obvious that
|
3rd person masculine
singular, Hiphil imperfect
|
Strong's #5046
BDB #616
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾâch (אָח) [pronounced
awhk]
|
brother, half-brother; kinsman or
close relative; one who
resembles
|
masculine singular
construct
|
Strong's #251
BDB #26
|
ʾâb (אָב) [pronounced
awbv]
|
father, both as the head of a
household, clan or tribe; founder,
civil leader, military leader
|
masculine singular noun
with the 3rd person
feminine singular suffix
|
Strong’s #1
BDB #3
|
hûwʾ (הוּא) [pronounced
hoo]
|
he, it; himself as a demonstrative
pronoun: that, this (one); same
|
3rd person masculine
singular, personal
pronoun; sometimes the
verb to be, is implied
|
Strong’s #1931
BDB #214
|
Translation: Jacob made it known to Rachel that he [was] her father’s relative... The wâw consecutive along with
the imperfect verbs suggest that we have a series of actions in this order. So Jacob kisses Rachel and then
afterward says “I am related to you.” No doubt, Rachel is thinking, “Okay, that explains the kiss from this
stranger.”
The word brother can also mean relative.
Genesis 29:12b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kîy (כִּי) [pronounced kee]
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for, that, because; when, at that
time, which, what time
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explanatory or temporal
conjunction; preposition
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Strong's #3588
BDB #471
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Together, the wâw conjunction and the kîy conjunction literally mean and for, and that; however, together, they
can be taken to mean when, that, for, because, how.
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bên (בֵּן) [pronounced
bane]
|
son, descendant
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masculine singular
construct
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Strong’s #1121
BDB #119
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Ribeqâh (רִבְקָה)
[pronounced rihb-KAW]
|
ensnarer; a noose; fat, fattened;
a quarrel appeased; which is
transliterated Rebekah,
Rebekkah, Rebecca
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feminine singular proper
noun
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Strong’s #7259
BDB #918
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hûwʾ (הוּא) [pronounced
hoo]
|
he, it; himself as a demonstrative
pronoun: that, this (one); same
|
3rd person masculine
singular, personal
pronoun; sometimes the
verb to be, is implied
|
Strong’s #1931
BDB #214
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Translation: ...and that he [is] a son of Rebekah. Here, Jacob explains exactly how he is related to them. She
would know about Rebekah, who is Laban’s sister and Rachel’s her aunt. Rachel would know about Rebekah,
but they have never met. There may have been some correspondence between the two families which Rachel
would have been able to read.
Interestingly enough, Jacob identifies himself as the son of Rebekah and not as the son of Isaac and Rebekah.
When she left Haran, it was with the intention of marrying Isaac and a substantial dowry had been paid—so
Isaac’s name was not unknown to his relatives in Haran. Perhaps from Jacob’s point of view, this was a better
way to represent himself to Laban (a man whose name he would have known). From God’s point of view, Jacob
is still behaving like Rebekah’s son rather than Isaac’s son (the son of promise).
There is an order of events which could stand some attention. Most of this passage is made up of wâw
consecutives followed by imperfect verbs, which usually indicates a series of consecutive (or coterminous)
actions. This does present us with some minor problems.
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Gen 29:9–10 While he was still speaking with them, Rachel came with her father's sheep, for she was a
shepherdess. Now as soon as Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep
of Laban his mother's brother, Jacob came near and rolled the stone from the well's mouth and watered the
flock of Laban his mother's brother.
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Gen 29:11–12 Then Jacob kissed Rachel and wept aloud. And Jacob told Rachel that he was her father's
kinsman, and that he was Rebekah's son, and she ran and told her father. (ESV)
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If read carefully, this passage presents a very odd order of events
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Jacob Watering Rachel’s Sheep; Kissing Her; Then Saying Who He Is
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It is easy to read these verses without giving them a great deal of thought; but there is some problem with their
order, if we understand them to be chronological.
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Mostly what we have in vv. 9–12 are a series of wâw consecutive with imperfect verbs. In a narrative, this
generally refers to a series of actions in the order that they are given, where some of the action could be
coterminous.
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Pett has elaborately worked this meeting out, in an attempt to explain the passage we are studying.
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Dr. Peter Pett: The meeting is emotional. In days when families were often out of touch for years such scenes
were a regular feature of life when they came together. It must be considered certain that Jacob had said
something introductory before he kissed Rachel, something like “I am your cousin’. He has after all gone to
great trouble to water her sheep and this would hardly be done without saying anything. But after his rapturous
welcome he then explains his relationship in more detail. Then, quite excited for she will have heard of her wider
family, Rachel runs to tell her father.
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Much of what Pett has to say fits together well; however we do not know any of this for certain. Some things
are assumed like, while he is watering her sheep, there must be some conversation between them. If Jacob
is hauling water from the well to the nearby troughs, and Rachel is with her sheep at the troughs, then there is
hardly anything said between them. That understanding of Jacob’s service here explains how he waters
Rachel’s sheep (v. 10) without revealing who he is until v. 12. (he walks back and forth between the well and
the trough carrying water) while she is at the trough leading her sheep to drink).
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We do have some coterminous actions. Jacob is speaking to the shepherds of the 3 flocks, asking them about
Laban ben Nahor, and while he is speaking, Rachel is seen coming across the land towards them. Jacob,
perhaps due to his conversation, perhaps due to his observation, recognizes that these are Laban’s sheep, so
he single-handedly rolls the stone away from the mouth of the well.
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The watering of the sheep could take place with little or no conversation between Rachel and Jacob, if he is
carrying water from the well to the trough (is there a container there; does he take a container from Rachel,
saying, “I will water your sheep”?
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After watering her sheep, Jacob might then be overcome with emotion, having come to his destination (he may
have doubted that he would actually arrive). At that point, he kisses Rachel and cries, even though Rachel may
not really know who he is (she and the other shepherds would be careful to keep their sheep from intermingling
during this time, so she would not necessarily be talking with them—her focus would have been upon her own
sheep).
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After the kiss and the crying, Jacob—perhaps after looking at Rachel’s shocked face—explains who he is. At
that point, certainly Rachel is going to run to tell her father what is going on and who just arrived.
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There is no doubt the possibility that I am putting too much time and thought into a few minor details. This is
simply how my mind works. Sometimes, the result of such close examination can be fruitful; at other time, not
so much.
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Genesis 29:12c
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Hebrew/Pronunciation
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Common English Meanings
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Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
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rûts (רוּץ) [pronounced
roots]
|
to run, to hasten to; to move
quickly [and with purpose]; to
rush upon [in a hostile manner]
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #7323
BDB #930
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wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâgad (נָגַד) [pronounced
naw-GAHD]
|
to make conspicuous, to make
known, to expound, to explain, to
declare, to inform, to confess, to
make it pitifully obvious that
|
3rd person feminine
singular, Hiphil imperfect
|
Strong's #5046
BDB #616
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lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
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ʾâb (אָב) [pronounced
awbv]
|
father, both as the head of a
household, clan or tribe; founder,
civil leader, military leader
|
masculine singular noun
with the 3rd person
feminine singular suffix
|
Strong’s #1
BDB #3
|
Interestingly enough, Rebekah ran and told her mother’s house about the servant who showed up. Gen. 24:28
Then the young woman [Rebekah] ran and told her mother's household about these things.
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Translation: Therefore, she ran to tell her father. This was exciting news, so Rachel runs to tell her father about
this.
Jacob does not presume anything. He still remains behind while she goes to her family.
There is one more interesting detail. What of the sheep? Do her sheep follow her and run with her? Having not
been a shepherd, I know that if you have a dog or dogs and start running, they will run with you because your
running is the best idea ever, in their dog minds. Do sheep respond in the same way? Do they all run after her?
Or does she leave her sheep with Jacob saying, “Stay here with my sheep, and I will run and get my father”? It
is a minor detail, and I sometimes tend to get bogged down in details, which really have little or no effect upon the
narrative.
Genesis 29:12 And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son. And she
ran and told her father.
Jacob says that he is the brother of her father. Brother is the word ʾâch (אָח) [pronounced awhk], and it means,
brother, half-brother; kinsman or close relative; one who resembles. Strong's #251 BDB #26. So, he is simply
saying that he is closely related to her father Laban (who would be Jacob’s uncle through Rebekah).
Jamieson, Fausset and Brown: [T]he term “brother” is extended to remote degrees of relationship, as
uncle, cousin, or nephew.
This family knew about Abraham and about Isaac; and probably about Jacob. It is unclear if they had kept in touch
or not. I would assume that they had, simply because Rebekah suggested Jacob go east to marry a cousin (I am
assuming that Rebekah knew that Jacob had some cousins).
About 100 years have transpired since Rebekah lived there. She was brought to Isaac by Abraham’s servant; and
then there was a long period of time during which they did not have any children (20 years). And now, Jacob is
at least 40 years old (most think around 77). See the Age of Jacob.
The order in which these events take place are quite remarkable (assuming that these events are recorded in
chronological order, which is reasonable). Now as soon as Jacob saw Rachel the daughter of Laban his mother's
brother, and the sheep of Laban his mother's brother, Jacob came near and rolled the stone from the well's mouth
and watered the flock of Laban his mother's brother. Then Jacob kissed Rachel and wept aloud. And Jacob told
Rachel that he was her father's kinsman, and that he was Rebekah's son, and she ran and told her father.
(Gen. 29:10–12; ESV) Jacob, who knows who Rachel is, comes up to her and kisses her, at a point at which she
does not really know who he is. Then he tells her (which sends her running back home to tell her father).
EG (from College Press Bible Study): Allowing for the fact that in those days, among a different
people, a kiss of cousins was a proper greeting, there is little doubt that Rachel was taken quite
unawares; and may well have been astonished, for as yet she knew nothing of this strong shepherd’s
identity. The more natural procedure would have been to explain first who he was, then to give the
kiss of greeting. The reverse of the procedure indicates how his glad emotions ran away with him. No
man will determine how much of this emotion was plain joy at seeing a cousin and how much incipient
love for pretty Rachel, and Jacob himself, perhaps, at the moment would have been least able to
make an accurate analysis of what his heart actually felt at the occasion. We can hardly go wrong in
claiming to detect a trace of love at first sight.
It has taken us 12 verses to get to the point where Jacob meets Rachel; and Rachel runs to tell her father that a
relative from the west is there. The idea is, these details make up the first meeting between Jacob and
Rachel—and Jacob remembers all of the details of that day, and so he records it. No one else would have
bothered to record all of these details, as they are not important to anyone else.
Remember, Jacob has just traveled over 400 miles to get where he is. We do not have a single word about that
journey (except for his dream). But now, suddenly, we have a whole host of details.
We do not know how Jacob recorded this information. It is possible that Jacob wrote this down—but it is also
possible that this was committed to memory and that these words were passed down, along with the previous
chapters of Genesis, verbally, to his sons. Jacob will work for his Uncle Laban 7 years, and during this time, he
must have thought back on many occasions to his first meeting with Rachel. So this scene was probably replayed
in his mind hundreds of times. He may have told his son Joseph about this day—and Joseph will be the next
patriarch whose life we will follow (obviously, Joseph has not yet been born).
By the time we reach the era of Moses, writing exists, it is common, and Moses can both read and write. So, the
4 books of Moses (Exodus, Leviticus, Numbers, Deuteronomy) were clearly written down by his hand (there is
internal evidence for this). However, regarding this book of Genesis—we do not even know at what point it was
committed to writing. If I was to venture a guess, then perhaps under the auspices of Joseph (a son of Jacob and
Rachel) when he was prime minister of Egypt. All of these words would be preserved in some way or another
throughout their 400 years of slavery. However, this is speculation on my part. I cannot find any confirmation of
this. The History of God and Man may have been preserved simply through memorization. It ought to be clear
that, if someone today put their mind to it, they could memorize and recite the book of Genesis—and it is filled with
chiasmi which allow it to be more easily organized in the mind. In the ancient world, let me suggest to you that
the thinking of the people of God and their memorization skills were greater then than they are today (the greater
lifespan suggests to me that men of this era were superior in many ways to men of today). Men today not only
have problems with being masculine; but many of them question whether or not they are men to begin with. In
any case, whereas we can with certitude point to the writing of the 4 books of Moses; that is not at all the case with
the book of Genesis.
Genesis 29:10–12 When Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of
Laban his mother's brother, Jacob went up and rolled the stone from the mouth of the well and watered the flock
of Laban his mother's brother. Then Jacob kissed Rachel, and lifted his voice and wept. Jacob told Rachel that
he was a relative of her father and that he was Rebekah's son, and she ran and told her father.
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Jack Ballinger’s Analysis of Genesis 29:10–12: Jacob Greets Rachel
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1. Once Rachel is in easy viewing distance Jacob proceeds to remove the heavy stone from the well and
then he takes it upon himself to water Laban’s sheep (v. 10).
2. This macho display was designed impress the young lady.
3. Some time passed while Jacob was busy watering her flock of sheep.
4. She was no doubt mystified (and impressed) by this display coming from a complete stranger.
5. In any case he had her attention by removing a stone that it took a group of shepherds to remove.
6. And then, out of the clear blue he kisses Rachel and begins to loudly weep (v. 11).
7. Following a strange sequence of actions Jacob finally explains to the bewildered shepherdess who he is
(v. 12).
8. It is not immediately apparent why this strong man was suddenly brought to tears.
9. His tears were joyful tears as he was probably genuinely relieved that he had found success in his travels
to find the home of his uncle.
10. Did Jacob think that she was the one for him?
11. After all she was Laban’s daughter and it was from this family that his parents had directed him to take
a bride.
12. Was Jacob already smitten by her beauty?
13. Or was Jacob calculating how he could impress Laban?
14. Remember Jacob was always looking ahead to further his own interests.
15. Jacob thinks he has to impress to gain the advantage.
16. She was sufficiently taken aback by all this that she left her flock and raced back to tell her father the
news regarding this totally unexpected visitor.
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Ron Snider’s translation of Genesis 29:7–12 And he said, "Behold, it is still high day; it is not time for the
livestock to be gathered, water the sheep, and go, pasture them." But they said, "We are not able until all
the flocks are gathered, and they will roll the stone from the mouth of the well; then we will water the sheep."
While he was still speaking with them Rachel came with her father's sheep, for she was a shepherdess.
And it came about, when Jacob saw Rachel the daughter of laban his mother's brother, and the sheep of
laban his mother's brother that Jacob went up and rolled the stone from the mouth of the well, and watered
the flock of laban his mother's brother. Then Jacob kissed Rachel, and lifted his voice and wept. And Jacob
told Rachel that he was a relative of her father and that he was rebekah's son, and she ran and told her
father.
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Ron Snider Summarizes Genesis 29:7–12
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1. Jacob maneuvers to get the shepherds out of the area, so he can talk to Rachel without onlookers.
2. He points out that it is still early and that there is plenty of daylight left to pasture the sheep.
3. He commands the shepherds to water their flocks and move out.
4. This certainly demonstrates his self will and arrogance.
5. While it is not mentioned, most recognize that these shepherds were not much more than boys.
6. They reply that they are not able to move the stone, which would be true if they were but three relatively
young boys.
7. They further point out that it is not them who moves the stone, but someone else.
8. About that time, Rachel arrives with her fathers flock.
9. Upon her arrival Jacob leaps into action.
10. He obviously was a somewhat strong man, and attempts to use his physical ability to impress Rachel.
11. He single-handedly moves the large rock, allowing her to water the sheep with her.
12. Jacob's life is marked by his confidence and reliance upon his own abilities, and lack of trust in God's
ability.
13. He kisses Rachel, demonstrating his impetuous character.
14. He is a believer who acts upon his impulses of the moment and does not stop and consider his actions
or their consequences.
15. It must be noted that he does not kiss Rachel out of love or physical attraction.
16. He has not even introduced himself to anyone there.
17. This kiss is designed to snow Rachel and further impress her.
18. He then bursts into tears, which was not considered unmanly or dishonorable in that culture.
19. This also is designed to have an effect on Rachel, and gain her sympathy.
20. Jacob uses his wits to take advantage of the situation and present himself to his relatives in very
dramatic fashion.
21. Compare this meeting at the well with that of the adjusted believer, in Gen. 24.
22. Jacob finally introduces himself, and Rachel moves to inform her father of his arrival, which was
certainly not expected.
23. Throughout the story of Jacob we will observe a believer, who is under the care of God, attempting to
live his life by his own wits and devices.
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——————————
When I spoke of the narrative carried along by a series of wâw consecutive and imperfect verbs, v. 13 is an
excellent illustration of that. There are 6 wâw consecutives followed by 6 imperfect verbs in v. 13 (clearly
represented in the ultra-literal translation), which describe a very logical succession of events.
And so he is as heard Laban a report of
Jacob, a son of his sister. And so he runs to
meet him and so he embraces to him and so
he kisses to him and so he brings him unto
his house. And so he recalls to Laban all the
words the these.
|
Genesis
29:13
|
And it was as soon as Laban heard the report
of Jacob (his sister’s son), he ran to meet him.
He embraced him and kissed him and then
brought him to his house. [All the time], Jacob
[lit., he] told Laban all those things [that had
happened].
|
As soon as Laban heard the news about the arrival of His nephew Jacob, he ran to meet him. Laban
embraced him and kissed him and brought him to his house. All the while, Jacob told Laban about what
had been happening with his family.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he is as heard Laban a report of Jacob, a son of his sister. And so he runs
to meet him and so he embraces to him and so he kisses to him and so he brings
him unto his house. And so he recalls to Laban all the words the these.
Targum of Onkelos And it was when Laban heard the account of the strength and piety of Jakob the
son of his sister; how he had taken the birthright and the order of blessing from the
hand of his brother, and how the Lord had revealed Himself to him at Bethel; how
the stone had been removed, and how the well had upflowed and risen to the brink;
he ran to meet him and embrace him, and kissed him and led him into his house;
and he related to Laban all these things.
Latin Vulgate Who, when he heard that Jacob his sister's son was come, ran forth to meet him:
and embracing him, and heartily kissing him, brought him into his house. And when
he had heard the causes of his journey,...
Peshitta (Syriac) And it came to pass when Laban heard the tidings of Jacob his sisters son, he ran
to meet him and embraced him and kissed him and brought him to his house. And
Jacob related to Laban all these things.
Septuagint (Greek) And it came to pass when Laban heard the name of Jacob, his sister's son, he ran
to meet him, and embraced and kissed him, and brought him into his house; and
he told Laban all these sayings.
Significant differences: The targum inserts all kinds of extra text. The Latin appears to begin with who
rather than and it came to pass. The Latin also adds in the word heartily to describe
how Laban kisses Jacob.
The final phrase indicates that Jacob repeats to Laban much of what he said to
Rachel. I have given the ultra-literal approach; the other ancient translations were
less than ultra-literal.
Limited Vocabulary Translations:
Bible in Basic English And Laban, hearing news of Jacob, his sister's son, came running, and took Jacob
in his arms, and kissing him, made him come into his house. And Jacob gave him
news of everything.
Easy English So Laban heard that Jacob, his sister's son, had come. And so then Laban ran to
meet Jacob. Laban hugged Jacob and he kissed Jacob. And he took Jacob to
Laban's home. Jacob told Laban what had happened.
Easy-to-Read Version Laban heard the news about his sister’s son Jacob. So Laban ran to meet him.
Laban hugged him and kissed him and brought him to his house. Jacob told Laban
everything that had happened.
Good News Bible (TEV) ...and when he heard the news about his nephew Jacob, he ran to meet him,
hugged him and kissed him, and brought him into the house. When Jacob told
Laban everything that had happened,...
The Message When Laban heard the news--Jacob, his sister's son!--he ran out to meet him,
embraced and kissed him and brought him home. Jacob told Laban the story of
everything that had happened.
NIRV As soon as Laban heard the news about his sister's son Jacob, he hurried to meet
him. Laban hugged Jacob and kissed him. Then he brought him to his home. There
Jacob told him everything.
Thought-for-thought translations; paraphrases:
Common English Bible When Laban heard about Jacob his sister's son, he ran to meet him. Laban
embraced him, kissed him, and invited him into his house, where Jacob recounted
to Laban everything that had happened.
New Berkeley Version When Jacob told Rachel that he was her father’s nephew, son of Rebekah, she ran
and told her rather, and Laban, on hearing the tidings of Jacob, his sister’s son, ran
to meet him, embraced and fervently kissed him and brought him home. Then he
told Laban all the particulars, to which Laban responded, “You certainly are my own
bone and flesh [“My own flesh and blood,” we would say.].” Vv. 12 & 14 are added
for context.
New Living Translation As soon as Laban heard that his nephew Jacob had arrived, he ran out to meet him.
He embraced and kissed him and brought him home. When Jacob had told him his
story, Laban exclaimed, "You really are my own flesh and blood!" A portion of v. 14
is included for context.
Partially literal and partially paraphrased translations:
American English Bible And when Laban heard the name of Jacob (his sister's son), he ran to meet him. he
hugged and kissed him, then led him to his house. There, [Jacob] told Laban
everything [that had happened].
Beck’s American Translation When Laban heard the news about his sister’s son Jacob, he ran to meet him. He
hugged and kissed him and took him into his home, where Jacob told Laban his
whole story.
International Standard V When Laban heard the news about his sister's son Jacob, he ran out to meet him.
He embraced him, kissed him, and brought him back to his house. Then Jacob told
Laban about everything that had happened.
Names of God Bible As soon as Laban heard the news about his sister's son Jacob, he ran to meet him.
He hugged and kissed him and brought him into his home. Then Jacob told Laban
all that had happened.
New Advent (Knox)Bible No sooner did Laban hear of his nephew Jacob's arrival, than he ran out to meet
him, embraced him, covered him with kisses, and brought him back home. He
listened to the reasons that had brought him there,...
Today’s NIV As soon as Laban heard the news about Jacob, his sister's son, he hurried to meet
him. He embraced him and kissed him and brought him to his home, and there
Jacob told him all these things.
Translation for Translators As soon as Laban heard that Jacob, his sister's son, was there, he ran to meet him.
He embraced him and kissed him on the cheek. Then he brought him to his home,
and then Jacob told him all that had happened to him.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear When Laban had heard the report of Jacob, his sister's son, he ran to greet him,
and embraced him and kissed him, and brought him into his house. He told Laban
all these words.
Conservapedia And so it fell out, that when Laban heard the report of Jacob the son of his sister,
that he ran to meet him, and embraced him, and kissed him, and brought him to his
house. And he related to Laban everything that had taken place.
Ferar-Fenton Bible When Laban had heard the report about Jacob, the son of his sister, he ran to invite
him and embraced him, and kissed him, and brought him to his home, where he
related to Laban all these events.
Urim-Thummim Version When Laban heard the news about Jacob his sister's son, he ran out to meet him,
embracing and hugging him and brought him to his house. And he told Laban all
these things.
Wikipedia Bible Project And it was when Laban heard of Jacob his sister's son, that he ran towards him,
and hugged him, and kissed him, and brought him to his house; and to Laban he
told the all of his story.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) As soon as Laban heard the news about Jacob being his sister’s son, he ran to
meet him; and after embracing and kissing him he brought him into his house.
Jacob told Laban all that had happened and Laban said to him, “Truly you are my
bone and flesh!” And Jacob stayed there a month with him. V. 14 is included for
context.
The Heritage Bible And it was, when Laban heard attentively the report of Jacob, his sister’s son, that
he ran to meet him, and embraced him, and kissed him, and brought him to his
house. And he tallied up to Laban all these words.
New American Bible (2002) When Laban heard the news about his sister's son Jacob, he hurried out to meet
him. After embracing and kissing him, he brought him to his house. Jacob then
recounted to Laban all that had happened, and Laban said to him, "You are indeed
my flesh and blood [Flesh and blood: literally "bone and flesh," i.e., a close relative;
on the Hebrew idiom, see ⇒ Genesis 2:23.].” V. 14 is included for context.
New Jerusalem Bible As soon as he heard her speak of his sister's son Jacob, Laban ran to greet him,
embraced him, kissed him and took him to his house. Jacob told Laban everything
that had happened.
Revised English Bible No sooner had Laban heard the news of his sister's son Jacob, than he hurried to
meet him, embraced and kissed him, and welcomed him to his home. Jacob told
Laban all that had happened, and Laban said, `Yes, you are my own flesh and
blood.’ V. 14 is included for context.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible When Lavan heard the news of Ya'akov his sister's son, he ran to meet him,
hugged him and kissed him, and brought him to his house. Ya'akov told Lavan all
that had happened.
The Complete Tanach Now it came to pass when Laban heard the report of Jacob, his sister's son, that he
ran towards him, and he embraced him, and he kissed him, and he brought him into
his house. He told Laban all these happenings.
|
that he ran towards him: He thought that he (Jacob) was laden with money,
for the servant of the household (Eliezer) had come here with ten laden
camels.[from Gen. Rabbah 70:13]
|
|
and he embraced: When he (Laban) did not see anything with him (Jacob), he
said, “Perhaps he has brought golden coins, and they are in his bosom.” [from
Gen. Rabbah 70:13]
|
|
and he kissed him: He said,“Perhaps he has brought pearls, and they are in
his mouth.” [from Gen. Rabbah 70:13]
|
|
He told Laban: that he had come only because he was compelled to do so
because of his brother (Esau), and that they had taken his money from him. —
[from Gen. Rabbah 70:13]
|
exeGeses companion Bible And so be it,
when Laban hears the report
of Yaaqov the son of his sister,
he runs to meet him and embraces him
and kisses him and brings him to his house:
and he describes all these words to Laban.
Kaplan Translation When Laban heard the news that Jacob had arrived, he ran to greet him. He
embraced and kissed him, and brought him home. [Jacob] told Laban all that had
happened.
Orthodox Jewish Bible And it came to pass, when Lavan heard the news of Ya'akov ben achoto, that he
ran to meet him, and embraced him, and kissed him, and brought him to his bais.
And he told Lavan all these things.
The Scriptures 1998 And it came to be, when Laan heard the report about Yaʽaqo his sisterʼs son, that
he ran to meet him, and embraced him and kissed him, and brought him to his
house. Then he told Laan all these matters.
Expanded/Embellished Bibles:
Kretzmann’s Commentary And it came to pass, when Laban heard the tidings of Jacob, his sister's son, that
he ran to meet him, and embraced him, and kissed him, and brought him to his
house, thus offering him a hearty welcome. And he told Laban all these things, all
that was necessary to explain his journey.
NET Bible® When Laban heard this news about Jacob, his sister's son, he rushed out to meet
him. He embraced him and kissed him and brought him to his house. Jacob [Heb
"he"; the referent (Jacob) has been specified in the translation for clarity.] told Laban
how he was related to him [Heb "and he told to Laban all these things." This might
mean Jacob told Laban how he happened to be there, but Laban's response (see
v. 14) suggests "all these things" refers to what Jacob had previously told Rachel
(see v. 12).].
The Pulpit Commentary And it came to pass, when Laban heard the tidings (literally, heard the hearing, or
thing heard, i.e. the report of the arrival) of Jacob his sister’s son,—he acted very
much as he did ninety–seven years before, when Abraham’s servant came to woo
his sister (Gen. 14:20, 30)—that (literally, and) he ran to meet him, and embraced
him,—so afterwards Esau did Jacob (Gen. 33:4), and Jacob the two sons of Joseph
(Gen. 48:10)—and kissed him, and brought him to his house—thus evincing the
same kindness and hospitality that had characterized him on the previous occasion.
And he (Jacob) told Laban all these things—what his mother bad instructed him to
say to attest his kinship (Calvin); the things related in the immediate context (Keil);
more likely the entire story of his life, and in particular of his exile from home, with
its cause and object (Rosenmller, Kalisch, Lange).
The Voice When Laban heard the news about the arrival of his sister's son, Jacob, he ran to
meet him. He hugged him and kissed him, and he brought Jacob to his house.
Jacob told Laban everything.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and it came to pass as Lavan [White] heard the report of Ya'aqov [He restrains] the son
of his sister and he ran to meet him and he embraced him and he kissed him and
he brought him to his house and he recounted to Lavan [White] all these words,...
Concordant Literal Version And coming is it, as Laban hears the report of Jacob, his sister's son, running is he
also to meet him. And embracing him is he and kissing him, and bringing him to his
house. And relating is he to Laban all these things.
Emphasized Bible And it came to pass when Laban heard the tidings of Jacob his sisters son, that he
ran to meet him, and embraced him, and fondly kissed him, and brought him into
his house,—when he recounted to Laban all these things.
English Standard Version As soon as Laban heard the news about Jacob, his sister's son, he ran to meet him
and embraced him and kissed him and brought him to his house. Jacob told Laban
all these things,...
The Geneva Bible And it came to pass, when Laban heard the tidings of Jacob his sisters son, that he
ran to meet him, and embraced him, and kissed him, and brought him to his house.
And he told Laban all these things. That is, the reason why he departed from his
fathers house, and what he saw during his journey.
Green’s Literal Translation And it happened when Laban heard the report of Jacob, his sister's son, he ran to
meet him and embraced him and kissed him. And he took him to his house. And he
told Laban all these things.
God’s Truth (Tyndale) Then Rahel ran and told her father. When Laban heard tell of Jacob his sisters son,
he ran to meet him, and embraced him and kissed him, and brought him into his
house. And then Jacob told Laban all the matter.
New European Version Jacob Marries Rachel and Leah
It happened, when Laban heard the news of Jacob, his sister's son, that he ran to
meet Jacob, and embraced him, and kissed him, and brought him to his house.
Jacob told Laban all these things.
Webster’s Bible Translation And it came to pass when Laban heard the tidings of Jacob his sister's son, that he
ran to meet him, and embraced him, and kissed him, and brought him to his house.
And he told Laban all these things.
Young’s Updated LT And it comes to pass, when Laban hears the report of Jacob his sister’s son, that
he runs to meet him, and embraces him, and kisses him, and brings him in unto his
house; and he recounts to Laban all these things.
The gist of this verse: Laban hears the report of Jacob being there, and he runs to the watering hole to
meet Jacob. Laban embraces and kisses him, and brings him back home.
Genesis 29:13a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
`hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
Without a specific subject and object, the verb hâyâh often means and it will come to be, and it will come to
pass, then it came to pass (with the wâw consecutive). It may be more idiomatically rendered subsequently,
afterwards, later on, in the course of time, after which. Generally, the verb does not match the gender whatever
nearby noun could be the subject (and, as often, there is no noun nearby which would fulfill the conditions of
being a subject).
|
kaph or ke (כְּ)
[pronounced ke]
|
like, as, just as; according to,
after; about, approximately
|
preposition of
comparison,
resemblance or
approximation
|
No Strong’s #
BDB #453
|
shâmaʿ (שָמַע)
[pronounced shaw-MAHĢ]
|
to listen [intently], to hear, to
listen and obey, [or, and act
upon, give heed to, take note of],
to hearken to, to be attentive to,
to listen and be cognizant of
|
Qal infinitive construct
|
Strong's #8085
BDB #1033
|
The infinitive construct with the kaph preposition is very similar to its use with the bêyth preposition. Generally,
this is seen as a temporal clause, where the preposition is translated when, as, just as, as soon as.
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
shêmaʿ (שֵמַע)
[pronounced SHAY-mahģ]
|
a report; a hearing; speech;
fame; singing, music; a sound;
news, tidings
|
masculine singular
construct
|
Strong’s #8088
BDB #1034
|
This word is derived from shâmaʿ (שָמַע) [pronounced shaw-MAHĢ], which means to listen, to hear; to listen and
obey; to give heed to; to pay attention to. Strong’s #8085 BDB #1033. Gesenius lists this as one word, but
with several meanings; BDB separates this into two words.
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular
construct
|
Strong’s #1121
BDB #119
|
ʾâchôwth (אַחוֹת)
[pronounced aw-KHOWTH]
|
sister, half-sister; relative;
beloved [bride]; figuratively of
intimate connection;
metaphorically for relationship
between Israel and Judah;
another
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #269
BDB #27
|
Translation: And it was as soon as Laban heard the report of Jacob (his sister’s son),... So, Rachel ran home
and told her father Laban. Laban becomes noticeably excited about all of this, to finally meet his nephew. When
Rebekah left, she and Laban were both relatively young (it had been at least 60 years previous).
Rachel tells her father Laban everything that Jacob said to her, and all that he had done for her. Gill:
That there was such a man at the well, thus related to him, and what he had done there, had rolled
away the stone, and watered his flock.
I don’t think that Laban expects to see Jacob show up, poor as a church mouse. Recall that when Abraham’s
servant arrived so many decades previous, he came with all kinds of presents and riches, sent by Abraham.
However, Jacob just shows up with...Jacob. Perhaps Deborah, his mother’s maid, is with him. At most, they might
be traveling with a supply animal which bore their basic supplies for this trip.
Genesis 29:13b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
rûts (רוּץ) [pronounced
roots]
|
to run, to hasten to; to move
quickly [and with purpose]; to
rush upon [in a hostile manner]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #7323
BDB #930
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to encounter, to befall, to meet;
to assemble [for the purpose of
encountering God or exegeting
His Word]; to come, to assemble
|
Qal infinitive construct
with the 3rd person
masculine singular suffix
|
Strong’s #7122 &
#7125 BDB #896
|
Translation: ...he ran to meet him. As soon as Laban hears about Jacob, he runs out to the well to meet him.
Laban does not send Rachel back; he runs himself. It is a marvelous moment for him. However, Laban has
become a user and a manipulator over the years. He will exude a great deal of emotion concerning Jacob, but
he will be mentally working on a whole another agenda as he greets his nephew.
It is interesting that Laban is around 100 years older and he is still running, just as he did back in Gen. 24:29.
Recall that when Laban was much younger, he moved pretty quickly as well—but mostly because he knew about
the jewelry that Rebekah, his sister, had been given. His family had been showered with great gifts previously;
and I suspect this is what he expected.
NEV Commentary: Circumstances do indeed repeat in human lives, so that we might discern the
principles and lessons...the similarities with the marriage of Rebekah are so clear. But the spiritual
aspect wasn't paralleled at all.
Genesis 29:13c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
châbaq (חָבַק)
[pronounced khaw-BAHK]
|
to embrace; to embrace the rock
or the dunghill means to lie (or
make one’s bed) upon them
|
3rd person masculine
singular, Piel imperfect
|
Strong’s #2263
BDB #287
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâshaq (נָשַק)
[pronounced naw-SHAHK]
|
to kiss, to passionately kiss, to
kiss with great emotion; to touch,
to have close contact with
|
3rd person masculine
singular, Piel imperfect
|
Strong’s #5401
BDB #676
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
Translation: He embraced him and kissed him... Laban is quite emotional about this. He embraces Jacob and
he kisses him. Now, so far, everything should seem like a very normal family reunion story.
The kiss, as in the previous passage, is a family greeting. We find it in many places in Scripture, males kissing
males to whom they are related (Gen. 27:27 33:4 45:15 48:10 etc.). Makes me glad to live in a culture where
that rarely occurs.
Gill: Jarchi and other interpreters represent this as done with avaricious views, and that he expected
Jacob had brought presents with him, as pieces of gold, pearls and jewels, and such like precious
things Abraham's servant brought and gave him when he came for Rebekah (Gen. 24:53); but I see
not why we may not take all this to be hearty, sincere, and affectionate, arising from nearness of
relation, and a sense of it.
Gill takes a measured view of Laban, not being so quick to impugn his every word or act. I think that this is the
best approach.
Genesis 29:13d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to take in, to bring [near, against,
upon], to come in with, to carry,
to cause to come [in], to gather,
to bring to pass
|
3rd person masculine
singular, Hiphil imperfect
with the 3rd person
masculine singular suffix
|
Strong’s #935
BDB #97
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1004
BDB #108
|
Translation: ...and then brought him to his house. Laban brings Jacob to his home. We began this verse with
Laban as the subject of the verb; so this carries forward to the verbs which follow.
Is Laban disappointed at Jacob showing up with very little? We do not know. We now that there is a great
contrast between the arrival of Abraham’s servant and the arrive of Jacob. Let me suggest to you that Laban is
not evil incarnate—he is a manipulator and he will try to engineer circumstances into his own favor—but that does
not mean that he sees Jacob and decides, this broke relative needs to keep on moving. Laban is going to receive
and honor a guest which is his own flesh and blood, regardless. However, if there is a way to make this pay off,
then Laban will work that angle as well.
As an aside, Laban will speak with Jacob long enough to insure that Jacob is really who he claims to be.
Genesis 29:13e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
çâphar (סָפַר)
[pronounced saw-FAHR]
|
to recount, to enumerate, to tell
with praise, to celebrate, to
recall, to declare, to narrate, to
tell or declare something from
memory, to declare the facts or
particulars of, to tell in a specific
order
|
3rd person masculine
plural, Piel imperfect
|
Strong’s #5608
BDB #707
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
debârîym (דְּבָרִים)
[pronounced dawb-vawr-EEM]
|
words, sayings, doctrines,
commands; things, matters,
affairs; reports
|
masculine plural noun
|
Strong's #1697
BDB #182
|
ʾêlleh (אֵלֶּה) [pronounced
ALE-leh]
|
these, these things
|
demonstrative plural
adjective with the
definite article
|
Strong's #428
BDB #41
|
The phrase the words the these can either refer to what will immediately follow this phrase (see Gen. 2:4 6:9
11:10), or it refers back to what has come before (see Gen. 9:19 10:20, 29, 31). Obviously, since a quotation
does not follow, then this refers back to what precedes this. Given the addition of the kaph preposition, Goliath
is making the same announcement as he has made before (from 1Sam. 17:23).
|
Translation: [All the time], Jacob [lit., he] told Laban all those things [that had happened]. All the time that this
is taking place, Jacob is going to tell Laban of all the news of his life and what has taken place. He would have
first repeated whatever information he told Rachel; and then he would have gone into more detail about his family
in Canaan.
Jacob would be relaying news about the family, who was who, what had happened—who was married, who had
children, etc. All of this would be family stuff, which was quite important to the eastern group.
Even though most of Jacob’s life is narrative, there are spiritual lessons which we can derive from it. I read
through perhaps 50 or more commentaries as I work through a chapter, and some of them, either through their
accuracy or inaccuracy, bring out some important points to discuss.
|
Genesis 29:13 As soon as Laban heard the news about Jacob, his sister's son, he ran to meet him and
embraced him and kissed him and brought him to his house. Jacob told Laban all these things,... (ESV)
|
Jacob’s Spiritual Growth (or Lack Thereof)
|
First, consider this:
|
The Preacher’s Complete Homiletical Commentary has this to say: Jacob makes bold to announce himself and
his message, for he was confident of the mercy of God and of the strength of His Holy Covenant.
(Gen. 29:12–13.) He is altogether a changed man now, and gives proof that he had passed through a great
spiritual crisis by acknowledging God in all His ways.
|
The Preacher’s Complete Homiletical Commentary gives Jacob far too much credit in the spiritual growth
department. It (along with many other commentators) takes the position that God made Himself known to Jacob
and now Jacob is suddenly spiritually mature. This is quite silly. Jacob did not grow spiritually by leaps and
bounds because God appeared to him. God gave Jacob some information—promises—which Jacob should
have already known. Then God promises to be with Jacob, meaning, Jacob, by going to Paddan-aram, was
not outside of the geographic will of God. But it is up to Jacob to believe this information and to compare it with
other spiritual information which he has already written on his heart—and, quite frankly, Jacob has not much
of that imprinted on his soul.
|
Jacob will exhibit some characteristics about himself that we were not aware of before. He will be hard-working,
honest, and concerned for the well-being of his family. This does not indicate some big change in his life; these
are just characteristics that we were not aware of before—it does not mean that these are new character traits.
Up to this point, we have not studied any set of circumstances which would have revealed these traits in Jacob.
|
Whatever growth Jacob exhibited could not have been very much; although, there was, no doubt, some spiritual
growth as a result of hearing the words of God from God. Jacob learned nothing that was new or revolutionary
from God, apart from God being with him where he goes. Only that was new; and it was an important
consideration. Jacob has to know that he is in the geographical will of God.
|
Spiritual growth is the result of truth (Bible doctrine) being heard, believed, and then written onto the hard drive
of our human spirit. This information might come directly from the mouth of God, from the teaching of a pastor-teacher, or out of the Word of God. Jacob probably heard some of these teaching from his mother (and
possibly from his father), but given his actions, it does not appear as if much of it took root.
|
Coming into direct contact with God does not make a person grow spiritually. What that takes is exposure to
truth which is believed and integrated into a person’s soul. Jacob was exposed to some truth when God
appeared to him; and he no doubt believed some or all of that truth. So, there has been some spiritual growth
which has occurred, but not to the degree ascribed to Jacob by the Preacher’s Complete Homiletical
Commentary.
|
It ought to be fascinating to you that, in God’s plan, in the Church Age, you may experience more spiritual
growth after a session in church than you would have, if you were Jacob witnessing and hearing God, as he
did in Bethel. It is important to put spiritual growth into perspective, because many Christians today seem to
think that, they have never heard Jesus teach them directly, that they have never had a vision of God and heard
the words of God, that somehow, they got the short shrift.
|
That is what is so amazing about the Church Age is, you have all of that! In a good, doctrinal church, you will
be taught from the actual words of our Lord; and they will be more beneficial to you than they were to the people
who were actually there. We have studied God appearing to Jacob and all that God said and what His words
meant—and we get more out of this than Jacob did! There could be no greater time to be alive for the believer
than the Church Age. We have it all!
|
Quite frankly, I was disappointed by some of the commentary on this final phrase:
|
Genesis 29:13 As soon as Laban heard the news about the arrival of His nephew Jacob, he ran to meet him.
Laban embraced him and kissed him and brought him to his house. All the while, Jacob told Laban about what
had been happening with his family.
|
Jacob Tells Laban all these things (Many Commentators)
|
Benson: He told Laban all these things — About his journey, and the cause of it, and what he saw in the way.
|
The Cambridge Bible: Perhaps he [Laban] recollects the gifts of Rebekah’s dowry (Gen. 24:30), and also
perceives in Jacob a strong and capable worker.
|
The Geneva Bible: [All these things would include] the reason why he departed from his father's house, and
what he saw during his journey.
|
Whedon: [Jacob] [t]old Laban all — All about his journey and its object, the commands of Isaac and Rebekah,
and the desire of his own heart.
|
Gill: and he [Jacob] told Laban all these things; how he was sent here by his parents on account of the hatred
of his brother Esau, because he had got the birthright and blessing from him; how God had appeared to him
at Luz, and the promises he had made him; how providentially he had met with Rachel at the well, and perhaps
might him at, if he did not openly declare, the end of his coming there for a wife.
|
Keil and Delitzsch present somewhat of a muddled approach: When Jacob had told Laban “all these things,”
– i.e., hardly “the cause of his journey, and the things which had happened to him in relation to the birthright”
(Rosenmüller), but simply the things mentioned in Gen. 29:2–12 – Laban acknowledged him as his relative:
“Yes, you are my bone and my flesh” (cf. Gen. 2:23 and Judges 9:2); and thereby eo ipso ensured him an
abode in his house.
|
Here is the problem with Keil and Delitzsch’s approach: Gen. 29:2–12 would simply be Jacob recounting the
things which had just happened. “I arrived here to this well, saw the shepherds, went over and chatted them
up, and found out that they knew you, Laban...” etc. That does not lead Laban to the conclusion, “You are my
flesh and blood.” That requires much more information than simply at recollection of the things which happened
over the past hour or so.
|
Now, did Jacob go into great detail about the cause of his journey, the strife between himself and Esau, the
birthright? Certainly not. He would have stuck to some basic facts, that his parents sent him east to meet a
decent woman to marry, just as Abraham had done on Isaac’s behalf so many years ago.
|
Much of what Jacob says indicate that he is actually related to Laban. He has to tell enough personal
information so that Laban realizes that this is Jacob, his nephew. This is not easy, as Rebekah has been in
Canaan for nearly 100 years now. If I were to guess, Jacob may have summarized the trip to Paddan-aram
that his grandfather’s slave made on behalf of his father. Jacob would have done this, if it appeared that Laban
was not convinced of who he was.
|
Dr. Peter Pett: Jacob tells him ‘all these things’, presumably the general circumstances of his journey and his
purpose in coming. Laban’s stressing of the family connection indicates general agreement with the ideas.
|
James Burton Coffman: "He told Laban all these things ..." probably refers to the meeting between Rachel and
Jacob at the well. It is not necessary to suppose that Jacob rehearsed the events regarding his deception of
Isaac and Esau and the facts of his being, at the time, a fugitive from the murderous wrath of Esau.
|
I think that we should add to all things a bit of historical narrative, so that it is clear that Jacob is really who he
says he is. This is a part of Laban’s subtle evaluation process. Is this man really who he says he is? Laban
wonders quietly to himself, as Jacob speaks. In v. 14, Laban will conclude that Jacob is who he says he is.
|
The all things probably include family information, his purpose for the trip (marriage to a relative there); his trip
to Haran, and his meeting with Rachel (remember that Abraham’s slave even went into great detail about his
coming upon the right place).
|
What was probably left out of the conversation was Jacob’s feud with Esau, the threats which Esau had made
against him; and perhaps Jacob even left out his dream wherein he saw and heard the Living God. Spiritual
issues do not seem to be addressed until we come to Leah naming their children. Leah apparently gives a great
deal of thought to Who and What God is.
|
Genesis 29:13 And it happened when Laban heard the news of Jacob his sister's son, he ran to meet him and
embraced him, and kissed him, and brought him to his house. And he told Laban all these things.
Laban last met the servant of Abraham, and was quite impressed by his wealth. Still, meeting a member of this
family is a very big deal to Laban. All of this is quite normal and what we ought to expect.
Laban’s true colors will not be visible for another 7 years (at least, in the text of Genesis).
The things that Jacob tells Laban is about his family and his trip from Canaan to Padan-aram. Laban listens
carefully, and comes to a conclusion.
——————————
And so says to him Laban, “Surely my bone
and my flesh you [are]!” And so he stays
with him a month of days.
|
Genesis
29:14
|
Laban therefore said to him, “Surely you [are]
my flesh and bone!” Therefore, Jacob [lit., he]
stayed with him for a month of days.
|
Laban therefore exclaimed, “Surely you are my flesh and bone!” Therefore, Jacob remained there with
them for a month.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so says to him Laban, “Surely my bone and my flesh you [are]!” And so he
stays with him a month of days.
Targum of Onkelos And Laban said to him, Truly thou art my near one and my blood; and he dwelt with
him a month of days.
Latin Vulgate He answered: Thou art my bone and my flesh. And after the days of one month
were expired,...
Peshitta (Syriac) And Laban said to him, Surely you are my bone and my flesh. And t he stayed with
him for a month.
Septuagint (Greek) And Laban said to him, You are of my bones and of my flesh; and he was with him
a full month.
Significant differences: The Latin has he answered rather than and Laban said to him. The targum has
near one and my blood rather than my bone and my flesh.
Limited Vocabulary Translations:
Bible in Basic English And Laban said to him, Truly, you are my bone and my flesh. And he kept Jacob
with him for the space of a month.
Easy English Laban said to Jacob, `Truly you are my relative.'
Jacob stayed with Laban for a month.
Easy-to-Read Version Then Laban said, “This is wonderful! You are from my own family.” So Jacob stayed
with Laban for a month.
Good News Bible (TEV) Laban said, "Yes, indeed, you are my own flesh and blood." Jacob stayed there a
whole month.
The Message Laban said, "You're family! My flesh and blood!" When Jacob had been with him for
a month,...
Thought-for-thought translations; paraphrases:
Contemporary English V. Laban said, "You are my nephew, and you are like one of my own family." After
Jacob had been there for a month,...
New Century Version Then Laban said, "You are my own flesh and blood."
Jacob Is Tricked
Jacob stayed there a month.
Translation for Translators Then Laban said to him, "Truly, you are part of my family!"
Jacob married Leah and Rachel
After Jacob had stayed there and worked for Laban for a month,...
Partially literal and partially paraphrased translations:
American English Bible And Laban said: 'Why, you are my own flesh and bones!' And thereafter, [Jacob]
stayed with [Laban] for a full month.
International Standard V Laban responded, "You certainly are my flesh and blood [Lit. bones]!" So Jacob
[Lit. he] stayed with him for about a month [Lit. for days of a new month].
Names of God Bible Laban said to him, "You are my own flesh and blood."
Jacob Obtains Wives
Jacob stayed with him for a whole month.
New Advent (Knox)Bible He listened to the reasons that had brought him there, and said, Thou art my own
flesh and blood. And he waited till a month had passed; then he said, Because thou
art my kinsman, that is no reason why thou shouldst work for me free of charge; tell
me what reward thou wouldst have. A portion of v. 13 and all of v. 15 are included
for context.
Today’s NIV Jacob Marries Leah and Rachel
Then Laban said to him, "You are my own flesh and blood." After Jacob had stayed
with him for a whole month, Laban said to him, "Just because you are a relative of
mine, should you work for me for nothing? Tell me what your wages should be."
V. 15 is included for context.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia Laban told him, "Indeed you are my bone and my flesh." And he lived with him for
a month of days. A span of time equal to 29 days, give or take a day, is in view
here--not necessarily from new moon to new moon.
Ferar-Fenton Bible Then Laban said, " You are my bone and my flesh"; so he stayed five days with him,
when Laban said to Jacob, " Since you are my relative, now serve me, and also
inform me what wages I shall pay you ? " A portion of v. 15 is included for context.
Urim-Thummim Version Then Laban said to him, certainly you are my flesh and bone kinsman. And he
stayed with him for the period of a month.
Wikipedia Bible Project And Laban told him, "You are a brother of my flesh and blood", and he stayed by
him a full month.
Catholic Bibles (those having the imprimatur):
The Heritage Bible And Laban said to him, Surely you are my bone and my flesh. And he sat down with
him a new moon of days.
New American Bible (2011) When Laban heard the news about Jacob, his sister's son, he ran to meet him. After
embracing and kissing him, he brought him to his house. Jacob then repeated to
Laban all these things, and Laban said to him, "You are indeed my bone and my
flesh [Bone and flesh: the Hebrew idiom for English "flesh and blood" (cf. 2:23;
Judges 9:2; 2 Sm 5:1 = 1 Chr 11:1).]." V. 13 is included for context.
New RSV When Laban heard the news about his sister's son Jacob, he ran to meet him; he
embraced him and kissed him, and brought him to his house. Jacob [Heb., he] told
Laban all these things, and Laban said to him, `Surely you are my bone and my
flesh!' And he stayed with him for a month. V. 13 is include for context.
Revised English Bible Jacob told Laban all that had happened, and Laban said, `Yes, you are my own
flesh and blood.'
After Jacob had stayed with him for a whole month, Laban said to him, `Why should
you work for me for nothing simply because you are my kinsman? Tell me what
wage you would settle for.' A portion of v. 13 and all of v. 15 are included for
context.
Jewish/Hebrew Names Bibles:
The Complete Tanach And Laban said to him, "Indeed, you are my bone and my flesh." And so he stayed
with him a full month.
|
Indeed, you are my bone and my flesh: “In view of this, I have no reason to
take you into the house, because you have nothing. Because of kinship,
however, I will put up with you for a month’s time.” And so he did, but this too
was not gratis, for he (Jacob) pastured his sheep. — [from Gen. Rabbah 70:14]
|
exeGeses companion Bible And Laban says to him,
Surely you are my bone and my flesh.
- and he settles with him a month of days.
Kaplan Translation 'Yes indeed, you are my own flesh and blood [Literally, 'bone and flesh;' see
Genesis 2:23.],' said Laban.
Jacob remained with him for a month.
Orthodox Jewish Bible And Lavan said to him, Surely thou art my etzem (bone) and my basar. And he
abode with him the space of a chodesh (month).
Expanded/Embellished Bibles:
The Expanded Bible Then Laban said, "You are my own ·flesh and blood [Lbone and flesh]."
Jacob Is Tricked
Jacob stayed there a month.
Kretzmann’s Commentary And Laban said to him, Surely thou art my bone and my flesh. He was satisfied with
the account as given by Jacob, for it proved conclusively that the latter was his
nephew. And he abode with him the space of a month, thus becoming acquainted
both with the family and with the circumstances of the family. Thus the Lord had
guided the steps of Jacob, just as He watches over the steps of all His children on
earth. In spite of many hardships and privations they usually manage to find a home
and friends, the Lord thus giving evidence of His fatherly care.
NET Bible® Then Laban said to him, "You are indeed my own flesh and blood [Heb "indeed, my
bone and my flesh are you." The expression sounds warm enough, but the
presence of "indeed" may suggest that Laban had to be convinced of Jacob's
identity before permitting him to stay. To be one's "bone and flesh" is to be
someone's blood relative. For example, the phrase describes the relationship
between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite);
David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,);
and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).]."
So Jacob [Heb "and he"; the referent (Jacob) has been specified in the translation
for clarity.] stayed with him for a month [Heb "a month of days."].
The Pulpit Commentary And Laban said unto him (giving utterance to the impression Jacob’s recital had
produced upon his mind), Surely thou art my bone and my flesh—i.e. my blood
relation (cf. Judges 9:2; 2Sam. 5:1). Laban meant that Jacob had satisfactorily
proved himself Rebekah’s son. And he abode with him the space of a
month—literally, a month of days (cf. Gen. 41:1; Num. 11:20), or a month as
regards time, "the second substantive describing the general notion of which the
first is a specification" (Kalisch).
The Voice Laban: You are surely my flesh and bone!
And Jacob stayed with Laban for a month and helped out with all his livestock.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Lavan [White] said to him surely you are my bone and my flesh and he settled
with him a new moon of days,...
Concordant Literal Version And saying to him is Laban, "Yea, my bone and my flesh are you.And dwelling with
him is he the days of a month.
Darby Translation And Laban said to him, Thou art indeed my bone and my flesh. And he abode with
him a month's time.
The Geneva Bible And Laban said to him, Surely thou [art] my bone and my flesh [That is, of my blood
and kindred. ]. And he abode with him the space of a month.
Green’s Literal Translation And Laban said to him, Truly you are my bone and my flesh. And he lived with him
a month of days.
NASB Laban said to him, "Surely you are my bone and my flesh." And he stayed with him
a month.
Updated Bible Version 2.11 And Laban said to him, Surely you are my bone and my flesh. And he remained with
him the space of a month.
Webster’s Bible Translation And Laban said to him, Surely thou [art] my bone and my flesh: and he abode with
him the space of a month.
Young’s Updated LT And Laban says to him, “Only my bone and my flesh are you;” and he dwells with
him a month of days.
The gist of this verse: Laban is convinced the Jacob is his nephew and Jacob lives with him for a month.
Genesis 29:14a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
ʾake (אַ) [pronounced
ahke]
|
surely, truly, certainly, no doubt,
only, but; only now, just now,
only this once; nothing but
|
adverb of restriction,
contrast, time, limitation,
and exception. Also
used as an affirmative
particle
|
Strong’s #389
BDB #36
|
ʿetsem (עֶצֶם)
[pronounced ģeh-TSEM]
|
bone, substance, self; self-same,
(very) same; corporeality,
duration, existence, and
therefore identity
|
feminine singular
substantive; with the 1st
person singular suffix
|
Strong’s #6106
BDB #782
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
bâsâr (בָּשָׂר) [pronounced
baw-SAWR]
|
flesh; body; animal meat
|
masculine singular noun
with a 1st person singular
suffix
|
Strong's #1320
BDB #142
|
ʾattâh (אַתָּה) [pronounced
aht-TAW]
|
you (often, the verb to be is
implied)
|
2nd person masculine
singular, personal
pronoun
|
Strong’s #859
BDB #61
|
Translation: Laban therefore said to him, “Surely you [are] my flesh and bone!” This reminds me of what Adam
said when he first saw Eve—"Bone of my bone and flesh of my flesh!" This indicates to me that Laban knew
something of the Scriptures, whether they were by word of mouth or he had seen them written down. Why what
Adam said is slightly different is that Eve was taken from him; Laban and Jacob are not that closely related. As
relatives, the proper observation was the one that Laban made.
Theologian Henricus Renckens concludes: In Israel, in order to say that someone was a blood
relation, one said: "He is my flesh and my bones" (Gen. 29:14; Jud. 9:2; cp. Gen. 37:27; 2 Sam. 5:1;
19:13 ff.; Is. 58:7).
This may seem, at first, like a very weird thing to say. “Surely we are related” is the gist of what Laban is saying.
However, this guy shows up out of the blue—Jacob is perhaps 77 years old—and he says, “I am your nephew.”
There are Hollywood movies based on a premise like this. But is he really? So Laban listens to Jacob carefully;
and even though he gives no sign of carefully evaluating what Jacob is saying, Laban is paying attention.
There is a very subtle difference based upon a very big difference between the welcoming of Abraham’s servant
so many decades ago as compared to the welcoming of Jacob at this time. Even though Abraham’s servant
tended to be detailed and repetitive when speaking to Bethuel’s family, he was not viewed with much suspicion,
given all of the wealth and riches that he brought with him. Jacob, on the other hand, has shown up with virtually
nothing of value, so Laban more carefully listens to what Jacob says, first and foremost evaluating him to
determine if he is really family.
What this is telling us is, Laban recognizes that this could be a scam. Maybe this fellow really is his nephew Jacob
and maybe he is not. Laban is a fairly successful man; and how does he know whether this Jacob fellow is really
related to him or not? How does he know that this is not some kind of a scam? So, for Laban to suddenly
exclaim, “You are certainly my flesh and bone” indicates that this crossed Laban’s mind (that is, Laban considered
the idea that maybe he was not his flesh and blood).
A little psychology: most people are quite trusting and accept what they hear from others as honest. You do not
meet a stranger and immediately think, “This guy is pulling some kind of a scam on me.” However, if you yourself
are a scam artist, then this is the direction that your mind goes in. You view others with suspicion because you
know what you have done in similar circumstances; or you know what you are capable of.
Many years ago, I had two guys who attempted to scam me; and all the time, I had not the slightest clue. I never
bit, when it came to the temptation part, which was required for this scam to work. Later, I heard on the news
about this scam and that it was occurring in Houston. I quickly realized what had happened to me (this was
before the internet).
So as a rich and successful businessman, Laban was no doubt suspicious (or, at the very least, cautious) when
dealing with this stranger. Perhaps Deborah, Rebekah’s maid, spoke as well (she would not be recognizable, of
course).
To Jacob, what Laban just said was not all that meaningful. He remembered it and he may have thought to
himself, “That’s sort of odd that he said that.”
Now, I want you to consider a couple of things. Who helped Jacob to get into the mess that he was in by
scheming? His mother Rebekah. And who is Rebekah’s brother? Laban. So, we already know that Rebekah
is not above pulling a con. We know that Jacob has been brought into this and he has manipulated others himself.
So now, Jacob finds himself face to face with Laban, and Laban himself is both a con-man and a master
manipulator. In their being raised, both Laban and Rebekah—despite how beautiful she is—are both capable of
conning others in order to get what they want. Rebekah manipulated both Jacob and her husband for the end-of-life blessing to go to Jacob; and Laban will pull a fast one on Jacob at the end of this chapter.
Right now, Jacob’s radar ought to be up. “So, Laban has doubted my story up until now?” But Jacob recounted
enough personal details to where Laban is convinced. Now Jacob ought to be concerned. Only a con thinks that
he might be being conned; and it on the lookout for such a thing.
Genesis 29:14b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
yâshab (יָשַב)
[pronounced yaw-SHAHBV]
|
to remain, to stay; to dwell, to
live, to inhabit, to reside; to sit
|
3rd person masculine
singular, Qal imperfect
|
Strong's #3427
BDB #442
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 3rd
person masculine
singular suffix
|
Strong’s #5973
BDB #767
|
chôdesh (חֹדֶש)
[pronounced KHOH-desh]
|
new moon, month; monthly; first
day of the month
|
masculine singular
construct
|
Strong’s #2320
BDB #294
|
yâmîym (יָמִים)
[pronounced yaw-MEEM]
|
days, a set of days; time of life,
lifetime; a specific time period, a
year
|
masculine plural noun
|
Strong’s #3117
BDB #398
|
That the plural of days often refers to a year can be seen in Lev. 25:29 1Sam. 1:3, 20 2:19. That the plural
of days can mean years seems to be borne out by 1Kings 1:1.
|
This may have a specific meaning. Gen. 29;14
|
Translation: Therefore, Jacob [lit., he] stayed with him for a month of days. Most of the more literal translations
understand that Jacob continued to stay with Laban for about a month.
Okay, so what will appear to be the case is, Jacob is immediately put to work. For a month (or most of a month),
he works for his Uncle Laban. However, no money exchanges hand; there is no profit-sharing; Laban does not
say, “This is the wage that you will be paid.”
Genesis 29:13–14 (an R. Crumb cartoon); from SavageMinds.org; accessed August 12, 2017.
Genesis 29:14 And Laban said to
him, “Surely you are my bone and
my flesh.” And he stayed with him
for a month.
In that era, they says, “You are
my bone and my flesh;” today we
say, “You are my flesh and blood”
when referring to a relative.
Laban heard enough information
to conclude that Jacob is really his
nephew. Laban is confirming that
he recognizes that Jacob is not
just some guy off the street who is
pretended to be related to him,
but that Jacob is exactly who he claims to be.
Barnes: Laban hastens to welcome his relative to his house. “Surely you are my bone and my flesh.”
This is a description of kinsmanship probably derived from the formation of the woman out of the man
Gen. 2:23.
This first month was just them getting to know one another. There would have been feasting; relatives from
elsewhere would be called in. There would be a great deal of visiting. Also, during this month, Jacob would begin
to plan out just exactly what he was going to do. How much interaction occurs between Jacob and Rachel is not
made clear. Based upon the culture of that time, this time at the well was probably the only time they are more
or less alone together.
Although Jacob wants a wife, he cannot take a wife and then suddenly return to the Land of Promise. It would
be too soon. Esau was still seething with hatred. So, even if Jacob takes a wife, he must remain there for a
period of time. So, all of this must be worked out. God’s timing is perfect, so it will be worked out.
Furthermore, the original plan was for his mother to send word to him and tell him to return home. That will not
happen. Insofar as we know, Jacob never sees or hears from his mother, Rebekah, again.
Genesis 29:13–14 So when Laban heard the news of Jacob his sister's son, he ran to meet him, and embraced
him and kissed him and brought him to his house. Then he related to Laban all these things. Laban said to
him, "Surely you are my bone and my flesh." And he stayed with him a month.
|
Jack Ballinger’s Analysis of Genesis 29:13–14: Jacob Meets Laban
|
1. Jacob’s actions at the well toward his future bride are matched by Laban’s enthusiastic greeting of his
nephew.
2. This of course is the same Laban that decades before had showered Laban’s family with gifts sent by his
long lost uncle when the servant came seeking a wife for Isaac (chap. 24).
3. On a human level Laban was thrilled at the prospect of meeting a relative from that other branch of the
family, especially a son of his long lost sister.
4. He greets his nephew with a kiss and a hug.
5. He invites him into his house where Jacob relates to him the circumstances of his life.
6. How much Jacob told him is not told us.
7. He told him enough that Laban was convinced that the young man who had suddenly appeared in his life
was indeed who he said he was (v. 13b).
8. In v. 14 we have an admission on Laban’s part that Jacob is who he says he is.
9. The words "you truly are my bone and my flesh" is Laban’s response to Jacob’s story of life in Canaan.
10. Laban may have discovered much about Jacob’s past but the text here is vague.
11. Did he tell Laban why he had traveled so far?
12. Did he tell Laban the circumstances of his coming to Haran?
13. Laban probably learned plenty about his nephew and his life during that initial meeting.
14. Laban came to realize that Jacob had no monetary assets and was without any means of visible support.
15. Unlike the impressive visitor back in chap. 24, Jacob was a man without means, a man who in his present
state of affairs could not provide a dowry.
16. Laban the double-dealer chalks all this up to how he might exploit his nephew.
17. Remember, Laban is a believer who was not interested in God’s plan beyond his own stagnant spiritual
awareness.
18. Jacob remained with his uncle for one full month (contrast Rebekah’s "a few days") during which time
Laban could make his calculations as how he could benefit monetarily and during this time Jacob became
enthralled by the beauty of his cousin Rachel (he fell in love).
19. Both men have plans and both were contemplating their options.
|
——————————
Laban's Two Daughters; Jacob Proposes Marriage to Rachel
And so says Laban to Jacob, “Because my
brother you [are], will you serve me for
nothing? Make known to me what your
recompense [should be].”
|
Genesis
29:15
|
Then Laban said to Jacob, “Because you [are]
my brother, will you serve me for nothing?
Tell me what your wages [should be].”
|
Then Laban said to Jacob, “Look, you are my nephew; you cannot work for nothing. Tell me what I should
pay you.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so says Laban to Jacob, “Because my brother you [are], will you serve me for
nothing? Make known to me what your recompense [should be].”
Targum of Onkelos And Laban said to Jakob, Though thou art reputed my brother, shouldst thou serve
me for nothing? Tell me, what shall be thy wages?
Latin Vulgate He said to him: Because you are my brother, will you serve me without wages? Tell
me what wages you will have.
Peshitta (Syriac) And Laban said to Jacob, Because you are my kinsman, should you therefore work
for me for nothing? Tell me, what shall your wages be?
Septuagint (Greek) And Laban said to Jacob, Surely you shall not serve me for nothing, because you
are my brother; tell me what your reward is to be.
Significant differences: The word brother can mean relative, kinsman. The Greek has the word reward,
when the word wages is more applicable (this may be a case where the same word
can mean both of those things).
Limited Vocabulary Translations:
Bible in Basic English Then Laban said to Jacob, Because you are my brother are you to be my servant
for nothing? say now, what is your payment to be
Easy English After that time, Laban said this to Jacob. `You work for me. But you have no wages.
That is not right, although you are my nephew. What shall I pay you?'
Easy-to-Read Version One day Laban said to Jacob, “It is not right for you to continue working for me
without pay. You are a relative, {not a slave}. What should I pay you?”
Good News Bible (TEV) Laban said to Jacob, "You shouldn't work for me for nothing just because you are
my relative. How much pay do you want?"
The Message Laban said, "Just because you're my nephew, you shouldn't work for me for
nothing. Tell me what you want to be paid. What's a fair wage?"
NIRV Jacob Gets Married to Leah and Rachel
Jacob stayed with Laban for a whole month. Then Laban said to him, "You are one
of my relatives. But is that any reason for you to work for me for nothing? Tell me
what your pay should be." A portion of v. 14 is included for context.
New Simplified Bible Laban said to Jacob: »You should not work for me for nothing just because you are
my relative. How much pay do you want?«
Thought-for-thought translations; paraphrases:
Common English Bible Jacob marries Leah and Rachel
After Jacob had stayed with Laban for a month, Laban said to Jacob, "You shouldn't
have to work for free just because you are my relative. Tell me what you would like
to be paid." A portion of v. 14 is included for context.
Contemporary English V. Laban said to him, "You shouldn't have to work without pay, just because you are
a relative of mine. What do you want me to give you?"
New Berkeley Version He had stayed with him for a full month when Laban said to Jacob, “Just because
you are near kin to me, ought you to work for me for nothing? Tell me what your
wages should be.” A portion of v. 14 is included for context.
New Century Version Then Laban said to Jacob, "You are my relative, but it is not right for you to work for
me without pay. What would you like me to pay you?"
New Life Bible Then Laban said to Jacob, "Because you are one of my family, should you serve
me for nothing? Tell me, what do you want to be paid?"
New Living Translation Jacob Marries Leah and Rachel
After Jacob had stayed with Laban for about a month, Laban said to him, "You
shouldn't work for me without pay just because we are relatives. Tell me how much
your wages should be." A portion of v. 14 is included for context.
Partially literal and partially paraphrased translations:
American English Bible Then Laban said to Jacob: 'Surely you aren't going to serve me for nothing; why,
you're my brother! Tell me how I can reward you!'
Beck’s American Translation Leah and Rachel
After Jacob stayed with him a month, Laban asked him, “Should you work for me
for nothing just because you’re my nephew? Tell me what I should pay you.” A
portion of v. 14 is included for context.
International Standard V Jacob Agrees to Work in Order to Marry Rachel
Later, Laban asked Jacob, "Should you serve me for free, just because you're my
nephew [Lit. brother]? Let's talk about what your wages should be."
Translation for Translators Laban said to him "◂You should not work for me for nothing just because you are
a relative of mine!/Why should you work for me for nothing just because you are a
relative of mine?► [RHQ] Tell me how much you want me to pay you."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Laban said to Jacob, "My brother, you serve me casually! Tell me what wages for
you!"
Conservapedia Laban said to Jacob, "You're my relative. So you shouldn't serve me free of charge.
Tell me: what wages will you have?"
Jubilee Bible 2000 And Laban said unto Jacob, Because thou art of my brethren, should thou therefore
serve me for nothing? Tell me, what shall thy wages be?
NIV, ©2011 Jacob Marries Leah and Rachel
After Jacob had stayed with him for a whole month, Laban said to him, "Just
because you are a relative of mine, should you work for me for nothing? Tell me
what your wages should be." A portion of v. 14 is included for context.
Urim-Thummim Version Then Laban said to Jacob, because you are my brother you should not work for me
for nothing? Tell me, what will your wages be?
Wikipedia Bible Project And Laban said to Jacob, "You are my kin, and I have worked you for no pay; tell
me, what is your wage?"
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Jacob’s two marriages
Laban said to Jacob, “Even if you are my kinsman, should you work for me for
nothing? Tell me, what wages do you want?”
The Heritage Bible And Laban said to Jacob, Should you work for me for nothing because you are my
brother? Cause it to stand out boldly to me. What shall your wages be?
New American Bible (2011) Marriage to Leah and Rachel.
After Jacob had stayed with him a full month, Laban said to him: "Should you serve
me for nothing just because you are a relative of mine? Tell me what your wages
should be." [29:15-30] Laban's deception and Jacob's marriages. There are many
ironies in the passage. Jacob's protest to Laban, "How could you do this to me?"
echoes the question put to Abraham (20:9) and Isaac (26:10) when their deceptions
about their wives were discovered. The major irony is that Jacob, the deceiver of his
father and brother about the blessing (chap. 27), is deceived by his uncle (standing
in for the father) about his wife.
New Jerusalem Bible After Jacob had been staying with him for a month, Laban said to Jacob, 'Just
because you are my kinsman, why should you work for me for nothing? Tell me
what wages you want.' A portion of v. 14 is included for context.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Lavan said to him, "You are indeed my own flesh and blood." After Ya'akov had
stayed with him for a whole month, Lavan said to him, "Why should you work for me
for nothing, just because you are my relative? Tell me how much I should pay you."
V. 14 is included for context.
The Complete Tanach And Laban said to Jacob, "Because you are my kinsman, should you work for me
gratis? Tell me what your wages shall be."
|
Because you are my kinsman: Heb. הִכִי, an interrogative expression: Because
you are my kinsman, should you work for me gratis?- [from Targum Onkelos]
|
|
should you work for me: Heb. וַעִבַדְתַּנִי like וְתַעַבְדֵנִי, and likewise, any word that
is in the past tense, [Scripture] prefixes to it a “vav,” which converts the word to
the future tense.
|
exeGeses companion Bible And Laban says to Yaaqov,
Because you are my brother,
serve you me gratuitously?
Tell me, what is your hire?
Kaplan Translation Laban then said to Jacob, 'Just because you are my close relative, does it mean
that you must work for me for nothing? Tell me what you want to be paid.'
Orthodox Jewish Bible And Lavan said unto Ya'akov, Because thou art my relative, shouldest thou
therefore serve me for nothing? Tell me, what shall thy maskoret (wages) be?
The Scriptures 1998 Then Laan said to Yaʽaqo, “Because you are my relative, should you therefore
serve me for naught? Let me know, what should your wages be?”
Expanded/Embellished Bibles:
The Expanded Bible Then Laban said to Jacob, "You are my relative, but ·it is not right for you to work
for me without pay [Lshould you serve me for nothing?]. What ·would you like me
to pay you [will your wages be]?"
Kretzmann’s Commentary Jacob Serves Laban for Rachel
And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore
serve me for naught? Tell me, what shall thy wages be? Jacob had not been idle
during the month after his arrival, but had shown himself so willing and so skilful that
Laban was glad to take him into his employ, if they could agree upon terms.
Lexham English Bible Jacob's Marriages
Then Laban said to Jacob, "[Just] because you [are] my brother should you work
for me for nothing? Tell me what your wage [should be]."
NET Bible® Then Laban said to Jacob, "Should you work [The verb is the perfect with the vav
(ו) consecutive; the nuance in the question is deliberative.] for me for nothing
because you are my relative [Heb "my brother." The term "brother" is used in a
loose sense; actually Jacob was Laban's nephew.]? Tell me what your wages
should be."
The Voice Then Laban spoke one day to Jacob.
Laban: Just because you are my relative, that doesn't mean you should be working
for me for nothing! Tell me what I can pay you.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Lavan [White] said to Ya'aqov [He restrains], given that you are my brother, will you
serve me freely, tell me what is your payment,...
Concordant Literal Version And saying is Laban to Jacob, "Seeing that my brother are you, then serve you me
gratuitously? Tell me what is your hire.
Emphasized Bible Then said Laban to Jacob, Is it because my brother, thou art, that thou shouldst
serve me for naught? Come tell me! What shall be thy wages?
God’s Truth (Tyndale) And afterward Laban said unto Jacob: though you be my brother, should you
therefore serve me for naught? tell me what shall your wages be?
Webster’s Bible Translation And Laban said to Jacob, Because thou [art] my brother, shouldest thou therefore
serve me for naught? tell me, what [shall] thy wages [be]?
World English Bible Laban said to Jacob, "Because you are my brother, should you therefore serve me
for nothing? Tell me, what will your wages be?"
Young’s Updated LT And Laban says to Jacob, “Is it because you are my brother that you have served
me for nothing? Declare to me what is your hire.”
The gist of this verse: Laban asks Jacob what he should be paid (after Jacob had been with him for a
month).
Genesis 29:15a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
This can be used in an indirect interrogation and translated
whether.
|
Strong’s #none
BDB #209
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
I wonder if these both have a combined meaning?
|
ʾâch (אָח) [pronounced
awhk]
|
brother, half-brother; kinsman or
close relative; one who
resembles
|
masculine singular noun
with the 1st person
singular suffix
|
Strong's #251
BDB #26
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâbad (עָבַד) [pronounced
ģawb-VAHD]
|
to work, to serve, to labor; to be
a slave to
|
2nd person masculine
plural, Qal perfect; with
the 1st person singular
suffix
|
Strong's #5647
BDB #712
|
chinnâm (חִנָּם)
[pronounced khin-NAHM]
|
gratuitous, freely, for nothing; for
no purpose, in vain, without
cause, undeservedly
|
substantive/adverb
|
Strong’s #2600
BDB #336
|
Translation: Then Laban said to Jacob, “Because you [are] my brother, will you serve me for nothing? This entire
statement that Laban makes is a question. However, in the English, it makes more sense to break it up into two
separate phrases, the second phrase containing the actual question. A more literal way of translating this portion
of v. 15: “Question: because you [are] my brother, will you serve me for nothing?” That particular particle tells the
listener at the very beginning that a question is going to be posed.
Bear in mind, all of this time, Laban is working Jacob, both literally and figuratively. He is determining how to best
make use of Jacob so that he, Laban, comes out ahead. So, here is sounds as if Laban is being fair; but
remember, a month has gone by, and Jacob has worked all of that time for Laban.
The Preacher’s Complete Homiletical Commentary: Because you are my brother.] That is, my
kinsman. This word, like “sister,” “son,” etc., is used with great latitude in the sacred writings.
Note that Jacob has remained with Laban for a month first before Laban says anything. Jacob took off with some
sheep and the clothes on his back (and possibly Deborah, his mother’s personal maid). He had very little with
him because he had to quickly flee Esau. Laban took advantage of this and put him to work. It was done with
great subtlety. Jacob almost without missing a beat, picked up with doing whatever it was the Laban needed done.
He was a guest, but this was to be an extended visit; so Jacob immediately made himself useful. Laban carefully
watched him. He remembered that his sister had been approached by a relative before and taken away. That
was Isaac and Isaac had a great deal of wealth. Jacob has basically nothing. Laban cannot continue to have
Jacob work for him for free, but he has noticed that Rachel has stolen Jacob's heart. So Laban has formulated
somewhat of a plan to get the maximum use of Jacob.
Genesis 29:15 Then Laban said to Jacob, “Look, you are my nephew; you cannot work for nothing. Tell me
what I should pay you.”
|
Laban tells Jacob, “I should not let you serve me for free.” (Various Commentators)
|
Clarke: Though you are my nearest relative, yet I have no right to your services without giving you an adequate
recompense. Jacob had passed a whole month in the family of Laban, in which he had undoubtedly rendered
himself of considerable service.
|
Gill: [N]earness of kin was no reason why he should serve him freely, or for nothing, but rather why he should
be more kind to him than to a stranger, and give him better wages.
|
Matthew Henry: It seems he was not idle, nor did he spend his time in sport and pastime; but like a man of
business, though he had no stock of his own, he applied himself to serve his uncle, as he had begun
(Gen. 29:10) when he watered his flock. Note, Wherever we are, it is good to be employing ourselves in some
useful business, which will turn to a good account to ourselves or others. Laban, it seems, was so taken with
Jacob's ingenuity and industry about his flocks that he was desirous he should continue with him.
|
Whedon: Jacob, the plain, domestic man, (Gen. 25:27,) doubtless made himself very useful in Laban’s
household. His service at the well was but a specimen of his agility and readiness to do whatever work might
offer itself. Observing all this during the month of his sojourn, (Gen. 29:14,) Laban generously proposes that
his kinsman shall not serve him for nothing.
|
Wenstrom: Laban’s proposal is very clever. We read in Genesis 29:15: “Laban said to him, ‘Just because you
are a relative of mine, should you work for me for nothing? Tell me what your wages should be.’” In other words:
“Since you are my relative, I am under no obligation to pay you for your work, which should be considered
payment for room and board. But since I am generous, I am offering you a salary.”
|
I think by this point in time, Laban had observed Jacob long enough and knew exactly how he was going to play
him.
|
Genesis 29:15b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
nâgad (נָגַד) [pronounced
naw-GAHD]
|
tell, make conspicuous, make
known, expound, explain,
declare, inform, confess, make it
pitifully obvious that
|
2nd person masculine
singular, Hiphil
imperative; with the
voluntative hê
|
Strong's #5046
BDB #616
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 1st
person singular suffix
|
No Strong’s #
BDB #510
|
masekôreth (מַשְׂכֹּרֶת)
[pronounced mahs-KOH-rehth]
|
wages; reward
|
feminine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #4909
BDB #969
|
Translation: Tell me what your wages [should be].” The best way to do a con is to let the other person think that
they are calling the shots. The other person needs to think that everything is his idea. If what Jacob proposes
is ridiculous, Laban can always say as much.
Quite obviously, nothing that Laban has done so far should seem untoward. The only thing which may come to
mind is, when Laban met Abraham’s slave 100 years ago and saw the expensive jewelry which he gave to Laban’s
sister, Rebekah, Laban had a sudden interest in what was going on. However, so far in the narrative, there is
nothing to suggest the Laban is a crooked con-man. We know this because of what happens later.
On the one hand, in their conversations, I am certain that Jacob did not bring up any details of the mistakes that
he had made; or about the animosity between himself and his twin brother; or even that his stay in Haran was
somewhat open-ended. On the other hand, Laban may have figured out that there was more to the story than
he was given.
At the same time, I have no doubts that Laban was thinking to himself, now, how can I turn this situation to my
advantage? I don’t mean that Laban studied Jacob day in and day out, thinking, how do I turn this into my
advantage? Right at this point, Jacob has worked for Laban for a month, has shown honesty and the willingness
to work hard. Laban probably realizes that he does not have the complete story from Jacob, but is not too worried
about that.
Generally speaking, a farmer or a rancher did not pay his own sons (or daughters). They would have access to
the sustenance necessary to live (a place to live and meals with the family), but they were not paid, as what they
were working for was their inheritance. However, Jacob is not ever going to be treated as a son; he will be treated
as a hired worker, and his work will be exchanged for whatever is agreed to.
At this point, this will appear to be an insignificant detail; but there will come a time where Jacob finds himself
actually working for a wage, and Laban’s sons being angry with him, because whatever Jacob kept meant that
they would inherit less (which is what they were working for). The daughters, whom Jacob will marry, will also
notice that they really have no inheritance (as their brothers have); and it is this series of events which will lead
them all to be willing to leave Laban and his ranch—at the same point that God calls for them to leave.
Jacob Talks with Laban by the
Illustrators of the 1897 Bible Pictures
and What They Teach Us (a graphic);
from Wikimedia; accessed
September 16, 2017.
Charles Foster: Jacob Talks with
Laban; caption: "Jacob has come to
Rachel's home. He is talking with her
father. Her father's name is Laban.
Jacob is asking Laban if Rachel may
not be his wife. Laban says that if
Jacob will stay and work for him a long
time and take care of his flocks, then
Rachel shall be his wife. So Jacob
stayed and worked for Laban many
years. He took care of Laban's sheep,
and goats, and camels; and afterward
Laban gave Rachel to him for his
wife.
Bear in mind that Jacob is not the
young man that he is portrayed to be
in this picture. It is reasonable to suppose that this conversation did not take place before Rachel and Leah.
Genesis 29:15 And Laban said to Jacob, “Because you are my brother, should you then serve me for nothing?
Tell me, what will be your wages?”
During this month, Jacob worked for Laban. He was not there on a holiday. Although there was no doubt feasting
and celebration, Jacob would have begun almost immediately to help out with the flocks and herds. He may have
even been given a herd to be in charge of. We do not know how much experience Jacob has in this; although
we would assume some, inasmuch as his grandfather owned large herds and passed these along to Jacob’s
father, Isaac.
Laban is a smooth negotiator. He sounds fair and reasonable, which is essential in a negotiation. “Look, you tell
me what you want, and I will see if I can make that happen.” My guess is, he has observed Jacob over enough
time to determine that Jacob will make a fair offer for his own services. And, even if Jacob quoted too high of a
price, this gives Laban the ability to say, “I wish I could go that high, but I really can’t.”
It is my guess that, Laban probably had an idea as to how Jacob would answer this question. I don’t think that
Laban posed this question just out of the blue. I believe that Laban knew that Jacob had come there to take a
wife; that he really did not come with a dowry; and that he really liked Rachel. So, when Laban poses this question
to Jacob, he has an idea as to what Jacob will answer. Laban may not have known the exact terms that Jacob
will suggest, but Laban probably had in mind what he would accept. Furthermore, there is even the possibility that
Laban, knowing more or less what Jacob would suggest, was already planning a deception.
Genesis 29:15 Then Laban said to Jacob, “Look, you are my nephew; you cannot work for nothing. Tell me
what I should pay you.”
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Recompense for Jacob’s Service to Laban (Various Commentators)
|
Wenstrom: Laban sounds very concerned about the well-being of his nephew but his use of the terms “serve”
and “wages” reveal his true intentions with Jacob, which was to exploit Jacob’s love for his daughter Rachel for
personal profit. Laban is smooth talking Jacob and has reduced him to a laborer under contract.
|
Wenstrom continues: Laban wanted to bind Jacob to him in some way and very craftily lets Jacob name the
terms of the agreement, knowing full well that because of Jacob’s love for his daughter Rachel, he would get
a great bargain by approaching him this way.
|
Gill: [Laban signified that] he was willing to give him anything that was just and reasonable, which was very well
spoken; and this gave Jacob a fair opportunity of opening his mind more freely to him.
|
Clarke: As Laban, who was of a very saving if not covetous disposition, saw that he was to be of great use to
him in his secular concerns, he wished to secure his services, and therefore asks him what wages he wished
to have.
|
Dr. Peter Pett: Once a decent time had passed Laban brings the matter up. He has now realised that Jacob
has not come laden with expensive marriage gifts. These words are a delicate indication that Jacob is going
to have to earn his wife by a period of service. (The question of wages would not normally arise between
relatives of this standing. Those were for hired servants). He is asking how long he is prepared to serve as
compensatory payment for a wife. When Abraham’s servant came he brought rich gifts which were accepted
as recompense for the loss of a daughter and sister. It appears that Jacob has not brought such valuable gifts.
Compensation would thus be made by service (compare Joshua 15:16; 1Sam. 17:25), a practise well testified
to elsewhere.
|
Stephen Armstrong: [Laban] has spent a month studying Jacob, recognizing his gift for shepherding, and
noticing his interest in one of Laban’s daughters.
|
Bruce K. Waltke: Laban is degrading the blood relationship between himself and Jacob into an economic
arrangement. What Laban should have done as a loving relative is to help Jacob get a start on building his own
home, as Jacob asks of Laban in 30:25-34 (esp. vv. 26, 30, 33). Instead, Laban keeps Jacob as nothing more
than a laborer under contract, as Jacob bitterly complains in 31:38-42…Laban’s smooth talk reduces Jacob to
a lowly laborer under contract. Their relationship for the next twenty years is that of an oppressive lord over an
indentured servant paying off a bride price, not of an uncle helping his blood relative…He would rather give any
wage than give Jacob the dignity and help due a relative.
|
I think that it is likely that Laban, at this point, knew what he was going to do. Remember, Laban had a full
month to observe Jacob and to figure him out. Laban knew what Jacob would offer (some amount of time
worked for Rachel); and Laban would deceive Jacob in order to get double that number of years.
|
Genesis 29:15 Then Laban said to Jacob, “Look, you are my nephew; you cannot work for nothing. Tell me
what I should pay you.” It is my contention that Laban had all of this worked out already; including Jacob’s
answer.
|
A Preview of Laban’s Plan to Manipulate Jacob
|
I would not be surprised if Laban even implanted the figure 7 years into Jacob’s thinking. Someone might
mention casually to Jacob, you know that Charlie Brown, down the street, had no money, so he worked for 7
years in place of a dowry for his wife. I am speculating here, of course; but there are ways to implant numbers
into a person’s brain. If Laban asks Jacob about such a thing, and does not say, “Hey, take a week to think
about it;” but rather seems to be asking a direct question requiring a direct answer, it would be easier for that
suggested number to come out. All of this is speculation; but Laban seems like a pretty clever man. One thing
that we know for certain, Jacob never saw any of this coming.
|
Arthur W. Pink takes in the arc of Jacob’s journey here: The plan of Jacob's mother seemed to be working very
well. Everything appeared to be running very smoothly. Esau had been left behind at a safe distance, the long
journey from Beersheba to Padan-aram had been covered without harm, little or no difficulty had been
experienced in locating his mother's brother. Rachel had shown no resentment at Jacob's affectionate greeting,
and now Laban himself had accorded the fugitive a warm welcome, and for a whole month nothing seems to
have broken their serenity. And what of God? What of His moral government! What of the law of retribution?
Was Jacob to suffer nothing for his wrong doing? Was the deception he had practiced upon Isaac to escape
unnoticed? Would it, in his case, fail to appear that "the way of the transgressor is hard"? (Prov. 13:15). Ah! be
not deceived; God is not mocked. Sometimes the actions of God's government may appear to move slowly, but
sooner or later they are sure. Often-times this is overlooked. Men take too short a view: "Because sentence
against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do
evil" (Eccl. 8:11)...the way of the transgressor is hard, and so Jacob found it in the sequel.
|
Gen. 29:15 Then Laban said to Jacob, “Look, you are my nephew; you cannot work for nothing. Tell me what
I should pay you.”
|
Arthur W. Pink further remarks: Here was the first cloud on Jacob's horizon, and the first appearing of the Divine
rod of chastisement. Here, too, was a most striking example of the law of righteous retribution. Jacob was about
to begin reaping that which he had sown. Perhaps this is not apparent on the surface, so we tarry to explain.
It will be remembered that the end before Jacob and his mother in their scheming and lying was that he should
secure from Isaac the blessing which was the portion of the first born. What this blessing was we know from
the words of the Lord to Rebekah before her sons were born, words which expressly declared that Jacob should
receive the first-born's portion- "the elder shall serve the younger" (Gen. 25:23). That, then, upon which Jacob
had set his heart, and that which he had sought to obtain from Isaac by a wicked device, was the position of
dignity and honor. Instead of serving he wanted to be served. How striking, then, to note that the very first word
spoken by Laban after Jacob had enjoyed the hospitality of his house for a month, concerned that of service!
How significant that Jacob should have fallen into the hands of a crafty schemer! Laban was glad to receive
Jacob into his household, but even though his nephew he did not intend that he should remain on indefinitely
as a guest. No, he meant to profit by Jacob's presence, and so seeks to strike a bargain, lets Jacob know that
if he remained with him it must be in the capacity of a servant, and so raises the question of "wages." This must
have been a bitter portion for Jacob and a painful blow to his pride. He was beginning to learn that the way of
the transgressor is hard.
|
I think that we can gather from this text that: (1) Laban knows that Jacob came there to marry one of his
daughters (this would have been a part of the all things that Jacob told him); (2) Jacob did not arrive with a
dowry (and my guess is, Laban did not know what this was the case—he may have guessed that Abraham’s
family was suffering from hard times); and (3) Laban probably figured out that Jacob loved Rachel. Even if
Jacob thought that he was being subtle about his interest in Rachel, it probably stood out as if he had a sign
on his forehead. Even though #2 & 3 are guesses, I think that they are pretty accurate. Let me further add that
(4) Laban had pretty much worked out a plan and a price. If Leah was not married by the time that Rachel was
to marry Jacob, then Laban would pull a switcheroo on Jacob. I personally think that Laban had this figured
out this far in advance. Laban has two daughters, and they would marry and separate from him (more than
likely). So, his question to himself was, how can I best benefit from these circumstances? Nobody knows what
is in the future, and standing right in front of Laban was a very interested suitor. Therefore, Laban, rather than
hold out for someone else offering a dowry, decided to take advantage of Jacob’s situation, but for Laban’s own
benefit.
|
Again, this is speculation, but, if you know something about card tricks, there are ways of forcing a person to
take a particular card (which is the key to the trick). There is a great deal to be known about the power of
suggestion; and I am sure that Laban had the means to find a way to suggest to Jacob, “If you want to marry
Rachel, then you need to offer 7 years of service.” The key is to find the maximum number of years, without
discouraging the suitor (or causing him to just run away with Rachel). Now, if another suitor does not come
along with a sizable dowry; then Laban can con Jacob, so that Jacob marries Leah. What I am suggesting here
is, I believe that Laban had all of this worked out in advance; with the contingency plan if Leah was not married
in the next 7 years. I believe even to the point of Jacob offering to work 7 years for Rachel—I think that number
originated with Laban.
|
Remember just how elaborate and how well-thought out Rebekah’s plan was to deceive Isaac? Certainly,
Laban is capable of equal manipulation.
|
——————————
Let me add that Jacob, at this point, does not suspect a thing. I think that Laban knew what Jacob would ask for
and that Laban even set him up to make the offer that he did. But Jacob has no idea that he is being played here,
and that he will answer just as Laban expects him to:
And to Laban two of daughters. A name of
the greater [is] Leah; and a name of the
lesser [is] Rachel. And eyes of Leah [are]
tender; and Rachel was fair of figure and fair
of appearance.
|
Genesis
29:16–17
|
Laban had two daughters: the name of the
older [is] Leah and the name of the younger
[is] Rachel. The eyes of Leah [are] weak [and
timid]; but Rachel [had] a beautiful [eye-catching] figure and an attractive appearance.
|
Now, Laban had two daughters: Leah was the eldest and Rachel the youngest. Leah’s eyes were weak
and timid; but Rachel had a beautiful, eye-catching figure and she was very attractive.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And to Laban two of daughters. A name of the greater [is] Leah; and a name of the
lesser [is] Rachel. And eyes of Leah [are] tender; and Rachel was fair of figure and
fair of appearance.
Targum of Onkelos And Laban had two daughters, the name of the elder Leah, and the name of the
younger Rahel. And the eyes of Leah were moist, (or dropping, running), from
weeping and praying before the Lord that he would not destine her for Esau the
wicked; and Rahel was beautiful in appearance, and of a fair countenance.
Targum (Pseudo-Jonathan) And the eyes of Leah were tender, for she had wept and prayed that she might not
be brought up in the lot of Esau; and Rahel was beautiful in appearance, and of fair
countenance.
Latin Vulgate Now he had two daughters, the name of the elder was Lia; and the younger was
called Rachel. But Lia was blear-eyed: Rachel was well favoured, and of a beautiful
countenance.
Peshitta (Syriac) And Laban had two daughters: the name of the older was Leah, and the name of
the younger Rachel. And Leah had attractive eyes; but Rachel was beautiful and
well favored.
Septuagint (Greek) Now Laban had two daughters, the name of the elder was Leah, and the name of
the younger was Rachel. And the eyes of Leah were weak, but Rachel was
beautiful in appearance, and exceedingly fair in countenance.
Significant differences: There is not word for had in the Hebrew; although the first phrase means and Laban
had two daughters. There is actually no verb in the Hebrew. There is a lot of
additional text in the targums (as usual).
We do not know exactly what is said about the eyes of Leah; so the other ancient
translations may have it right and they might be making a guess at it.
Limited Vocabulary Translations:
Bible in Basic English Now Laban had two daughters: the name of the older was Leah, and the name of
the younger was Rachel. And Leah's eyes were clouded, but Rachel was fair in
face and form.
Easy English Laban had two daughters. The older one was called Leah, and the younger one was
called Rachel. Leah had weak eyes. But Rachel was beautiful and she was lovely
to look at.
Easy-to-Read Version Laban had two daughters. The older was Leah and the younger was Rachel.
Rachel was beautiful. And Leah’s eyes were gentle [This might be a polite way of
saying Leah was not very pretty.].
God’s Word™ Laban had two daughters. The name of the older one was Leah, and the name of
the younger one was Rachel. Leah had attractive eyes, but Rachel had a beautiful
figure and beautiful features.
Good News Bible (TEV) Laban had two daughters; the older was named Leah, and the younger Rachel.
Leah had lovely eyes, but Rachel was shapely and beautiful.
The Message Now Laban had two daughters; Leah was the older and Rachel the younger. Leah
had nice eyes, but Rachel was stunningly beautiful.
NIRV Laban had two daughters. The name of the older one was Leah. And the name of
the younger one was Rachel. Leah had weak eyes. But Rachel was beautiful. She
had a nice figure.
New Simplified Bible Laban had two daughters. The older was named Leah and the younger Rachel.
Leah had soft eyes and Rachel was shapely and very beautiful.
Thought-for-thought translations; paraphrases:
Common English Bible Now Laban had two daughters: the older was named Leah and the younger Rachel.
Leah had delicate eyes [Heb uncertain; perhaps Leah had poor eyesight], but
Rachel had a beautiful figure and was good-looking.
Contemporary English V. Laban had two daughters. Leah was older than Rachel, but her eyes didn't sparkle,
while Rachel was beautiful and had a good figure.
New Berkeley Version Now Laban had two daughters, the elder named Leah and the younger named
Rachel. Leah’s eyes had no sparkle, while Rachel was lovely of form and face.
New Century Version Now Laban had two daughters. The older was Leah, and the younger was Rachel.
Leah had weak eyes, but Rachel was very beautiful.
New Living Translation Now Laban had two daughters. The older daughter was named Leah, and the
younger one was Rachel. There was no sparkle in Leah's eyes, but Rachel had a
beautiful figure and a lovely face.
Partially literal and partially paraphrased translations:
American English Bible Now, Laban had two daughters. The name of the eldest was LeAh, and the younger
was called RachEl. LeAh had weak eyes, but RachEl was beautiful and had a very
pretty face.
Beck’s American Translation Laban had two daughters. The name of the older one was Leah, and the name of
the younger one was Rachel. Leah had no sparkle in her eyes, but Rachel was
beautiful in form and looks.
International Standard V Now Laban happened to have two daughters. The older one was named Leah and
the younger was named Rachel. Leah looked rather plain [Or Leah had weak
eyes], but Rachel was lovely in form and appearance.
New Advent (Knox)Bible Laban had two daughters; Rachel was the younger and her elder sister was called
Lia. But Lia was dull-eyed, whereas Rachel had beauty both of form and face, and
on her Jacob's love had fallen. So he answered, I will work seven years for thee to
win thy younger daughter Rachel. V. 18 is included for context.
Translation for Translators Well, Laban had two daughters. The older one was named Leah, and the younger
one was named Rachel. Leah had pretty eyes, but Rachel had a very attractive
figure and was beautiful.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Laban had two daughters: the greater named Leah, and the smaller named Rachel.
Leah had tender eyes; but Rachel was beautifully formed and beautiful in
appearance.
Conservapedia Laban had two daughters, the elder named Leah and the younger Rachel. The
eyes of Leah were tender, but Rachel had a lovely body and face.
Ferar-Fenton Bible Jacob’s Faithful Love
Now Laban had two daughters the name of the eldest Leah, and the name of the
youngest Rachel. But the eyes of Leah were timid, and those of Rachel perfect in
form and beautiful to see, and Jacob loved I will serve you seven years for your
youngest daughter Rachel. Vv. 17–18 are included for context.
New Heart English Bible Laban had two daughters. The name of the elder was Leah, and the name of the
younger was Rachel. Leah's eyes were weak, but Rachel was beautiful in form and
attractive.
Urim-Thummim Version And Laban had two daughters, the name of the elder was Leah and the name of the
younger was Rachel. Leah had anemic looking eyes, but Rachel was the most
beautiful with a well figured appearance.
Wikipedia Bible Project And Laban has two daughters, the name of the elder is Leah, and the name of the
younger is Rachel. And Leah's eyes were gentle, but Rachel had a beautiful body
and beautiful face.
Catholic Bibles (those having the imprimatur):
New American Bible (2002) Now Laban had two daughters; the older was called Leah, the younger Rachel.
Leah had lovely [Lovely eyes: the adjective modifying eyes is often translated as
"weak," but "lovely" is the more probable word.] eyes, but Rachel was well formed
and beautiful.
New American Bible (2011) Now Laban had two daughters; the older was called Leah, the younger Rachel.
Leah had dull eyes [Dull eyes: in the language of beauty used here, "dull" probably
means lacking in the luster that was the sign of beautiful eyes, as in 1 Sm 16:12 and
Sg 4:1.], but Rachel was shapely and beautiful.
New RSV Now Laban had two daughters; the name of the elder was Leah, and the name of
the younger was Rachel. Leah's eyes were lovely,* and Rachel was graceful and
beautiful.
Revised English Bible Now Laban had two daughters: the elder was called Leah, and the younger Rachel.
Leah was dull-eyed, but Rachel was beautiful in both face and figure, and Jacob
had fallen in love with her. A portion of v. 18 is include for context.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Now Lavan had two daughters; the name of the older was Le'ah, and the name of
the younger was Rachel. Le'ah's eyes were weak; but Rachel was good-looking,
with beautiful features.
The Complete Tanach Now Laban had two daughters; the name of the elder was Leah, and the name of
the younger was Rachel. Leah's eyes were tender, but Rachel had beautiful
features and a beautiful complexion.
|
tender: Because she expected to fall into Esau’s lot, and she wept, because
everyone was saying,“Rebecca has two sons, and Laban has two daughters.
The older [daughter] for the older [son], and the younger [daughter] for the
younger [son]” (B.B. 123a).
|
|
features: Heb. תֹּאַר. That is the form of the countenance, an expression similar
to (Isa. 44: 13)“he fixes it (יְתָאִרֵהוּ) with planes (בַשֶׂרֶד) ,” conpas in Old French,
outline, shape.
|
|
complexion: That is the shine of the countenance.
|
exeGeses companion Bible And Laban has two daughters:
the name of the greater, Leah
and the name of the younger, Rachel.
Leah is tender eyed;
but Rachel is beautiful in form
and beautiful in visage:...
Judaica Press Complete T. Now Laban had two daughters; the name of the elder was Leah, and the name of
the younger was Rachel. Leah's eyes were tender, but Rachel had beautiful
features and a beautiful complexion.
Kaplan Translation Laban had two daughters. The older one's name was Leah, and the younger one's
name was Rachel. Leah had lovely eyes [(Targum; Tur). Others have 'weak eyes,'
or 'sensitive eyes.'], while Rachel was shapely and beautiful.
Orthodox Jewish Bible And Lavan had two banot: the shem of the elder was Leah, and the shem of the
younger was Rachel. Leah had weak eyes; but Rachel was yafeh and lovely in
form.
Expanded/Embellished Bibles:
The Expanded Bible Now Laban had two daughters. The older was Leah, and the younger was Rachel.
Leah had ·weak eyes [frail/tender eyes; Clikely means unattractive], but Rachel was
very beautiful.
Kretzmann’s Commentary And Laban had two daughters; the name of the elder was Leah, and the name of
the younger wag Rachel. That Jacob would eventually press his suit for one of
these Laban knew, and his offer served to pave the way. Leah was tender-eyed,
that is, her eyes were weak and dull, she was no beauty in the sense of the Orient;
but Rachel was beautiful and well favored, she had beauty of form and beauty of
face, her eyes especially showing a brightness and luster which is regarded so
highly in the East.
NET Bible® (Now Laban had two daughters; the older one was named Leah, and the younger
one Rachel. Leah's eyes were tender [Heb "and the eyes of Leah were tender."
The disjunctive clause (introduced here by a conjunction and a noun) continues the
parenthesis begun in v. 16. It is not clear what is meant by "tender" (or "delicate")
eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT),
though some suggest that they were plain, not having the brightness normally
expected. Either way, she did not measure up to her gorgeous sister.], but Rachel
had a lovely figure and beautiful appearance.) [Heb "and Rachel was beautiful of
form and beautiful of appearance."].
Syndein/Thieme And Laban had two daughters . . . the name of the elder was Leah, and the name
of the younger was Rachel. Leah was 'weak eyed'. But Rachel was beautiful and
well favored. {Note: Leah was not attractive. Rachel on the other hand was
extremely beautiful.}.
The Voice Now Laban had two daughters. The older was Leah, and her younger sister was
Rachel. There was no brightness to Leah's eyes, but Rachel had a beautiful shape
and was lovely to look at.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and to Lavan [White] were two daughters, the title of the magnicent one was Le'ah
[Weary] and the title of the small one was Rahhel [Ewe], and the eyes of Le'ah [Weary] were
tender and Rahhel [Ewe] had existed beautiful of shape and beautiful of
appearance,...
Concordant Literal Version Now Laban had two daughters. The name of the elder is Leah and the name of the
younger is Rachel. And the eyes of Leah are tender, yet Rachel is lovely in
shapeliness, and lovely in appearance.
Emphasized Bible Now, Laban, had two daughters,—the name of the elder, Leah, and the name of the
younger, Rachel, But, the eyes of Leah were weak,—whereas, Rachel, was comely
in form and comely in countenance.
Modern KJV And Laban had two daughters. The name of the older was Leah, and the name of
the younger was Rachel. And Leah was weak of eyes, but Rachel was beautiful
and well-favored.
NASB Now Laban had two daughters; the name of the older was Leah, and the name of
the younger was Rachel. And Leah's eyes were weak, but Rachel was beautiful of
form and face.
New King James Version Now Laban had two daughters: the name of the elder was Leah, and the name of
the younger was Rachel. Leah's eyes were delicate, but Rachel was beautiful of
form and appearance.
Webster’s Bible Translation And Laban had two daughters: the name of the elder [was] Leah, and the name of
the younger [was] Rachel. Leah [was] tender-eyed, but Rachel was beautiful and
well-favored.
Young’s Updated LT And Laban hath two daughters, the name of the elder is Leah, and the name of the
younger Rachel, and the eyes of Leah are tender, and Rachel hath been fair of form
and fair of appearance..
The gist of this verse: Parenthetically, we are told that Laban has two daughters—one is beautiful with a
good figure and the other possibly has vision problems.
Genesis 29:16a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
shenêy (שְנֵי) [pronounced
shen-Ā]
|
two, two of, a pair of, a duo of;
both of
|
dual numeral construct
|
Strong’s #8147
BDB #1040
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine plural noun
|
Strong's #1323
BDB #123
|
The NET Bible: Heb "and to Laban [there were] two daughters." The disjunctive clause (introduced here by a
conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this
material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.
|
Translation: Laban had two daughters:... Jacob’s answer will be related to Laban’s daughters; so they will be
briefly discussed in these two verses. We have already met one of his daughters in the narrative—Rachel.
The Hebrew phrase to Laban is sometimes equivalent to Laban had.
Genesis 29:16b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular
construct
|
Strong’s #8034
BDB #1027
|
gâdôwl (גָּדוֹל)
[pronounced gaw-DOHL]
|
large, great or mighty [in power,
nobility, wealth; in number, or
magnitude and extent], loud;
elder, older, important,
distinguished; vast, unyielding,
immutable, significant,
astonishing
|
feminine singular
adjective with the
definite article
|
Strong’s #1419
BDB #152
|
Lêʾâh (לֵאָה) [pronounced
lay-AW]
|
weary; wild cow transliterated
Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
ISBE and two doctrinal teachers suggest cow, wild cow.
|
Translation: ...the name of the older [is] Leah... The older daughter has the name Leah and her name means
weary.
I have an
unsubstantiat
ed theory that
some people
in the Bible
became
known by
names that
described
them. Was
Leah named
Leah at birth?
I don’t know;
but it is odd to
name a child
weary.
However, it
could by that
the two girls
were quite
different.
Perhaps Leah
slept a lot and
Rachel (her name means ewe) bounced around like a baby goat or sheep.
Leah (a graphic doctrine); from Slide Player; accessed August 12, 2017.
Coffman looks at Leah more in terms of the future of Israel.
|
James Burton Coffman on Leah
|
1. She was the actual mother of six sons (Genesis 30:19), half of the twelve patriarchs, and one daughter
(Dinah).
2. Her son Judah succeeded to the headship of the Chosen Nation, through whom the Messiah was born.
3. Her posterity became the principal element in the true Israel, following the defection and loss of the
Northern Israel.
4. David the king who gave his name and title to Christ himself ("the son of David") was her descendant.
5. She was the first, and therefore the lawful, wife of Jacob.
6. Her son Judah gave his name and title to Christ, "The Lion of the Tribe of Judah."
7. She is here mentioned first and was at last buried by Jacob's side in the cave of Machpelah at Hebron,
"presumably before Jacob's descent to Egypt."
|
Burton adds: Leah was defined by Beeching as meaning "wild cow." However, we prefer the meaning of
"gazelle," as affirmed by Dummelow.
|
From http://www.studylight.org/commentaries/bcc/genesis-29.html accessed August 12, 2017. He cites Mrs. M.
Beeching, The New Bible Dictionary, p. 75; and Dummelow’s Commentary on the Holy Bible, p. 35.
|
Genesis 29:16c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular
construct
|
Strong’s #8034
BDB #1027
|
qâţôn (קָטֹן) [pronounced
kaw-TOHN]
|
small, insignificant, unimportant;
lesser; a word particularly used
for youth, younger
|
masculine singular
adjective with the
definite article
|
Strong’s #6996
BDB #882
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
Wenstrom: Rachel means, “ewe” meaning the female of the sheep, especially of the mature.
|
Translation: ...and the name of the younger [is] Rachel. We have already met the younger daughter, Rachel;
and she seems to be filled with pep and energy. She is shepherding Laban’s sheep; and when she finds out who
Jacob is, she runs back to tell her father.
Rachel (a graphic doctrine); from Slide Player; accessed August 12, 2017.
We have no idea
how old either
sister is.
Although Henry
Morris suggests
that they are
older than most
women are when
they are
married.
However, I do
not find any
clues about their
ages. Given that
Leah is the
oldest and has 6
healthy sons and
1 daughter, it is
reasonable to
assume that she
is of a healthy,
child-bearing age. Given that men and women lived longer then than they do today, they may have been older
in years, but still quite young, healthy and attractive. The younger daughter Rachel, as we will find, cannot as
easily bear children. She will die when her second son is born.
That these women have not yet married is not a reflection upon their attractiveness or suitability for marriage. It
is even possible that Laban was saving his daughters to marry into the rich family members in the west. It is
reasonable to suppose that there was some correspondence between the families, albeit quite limited. Rachel
probably knew about Laban’s daughters and Laban probably knew about her sons. There is no indication that any
official agreement was ever reached or even discussed. However, Laban may have, remembering the marvelous
dowry offered for his sister, think that holding out for another similar marriage might be profitable. All of this is
based on conjecture, including assuming correspondence between the families.
Coffman also suggests that Rachel was in on the deception of Jacob (a conclusion that I will come to as well).
|
James Burton Coffman on Rachel
|
1. She was the second, not the first, wife of Jacob.
2. She was impatient and demanding (in the matter of her barrenness).
3. Through her posterity, homosexuality found its beginnings in Israel (See Hosea 9:9; Judges 19:10).
4. Her descendant, Ephraim, led the rebellion that divided Israel, usurped the very name of the Chosen
Nation as his own, and led the majority of Jacob's descendants into apostasy and destruction.
5. Her body was not placed beside that of Jacob's in Machpelah.
6. Apparently, she sponsored and kept alive pagan idolatry among the Israelites (Genesis 31:32-35).
7. Although having full knowledge of Abraham's introduction of concubinage into his family and of the terrible
consequences of it, Rachel, nevertheless, fell into the same error, re-introducing concubinage into the
families of the covenant people.
|
I don’t know if you have ever seen baby sheep or goats at 6 or 7 in the morning, but they are quite energetic and
playful. They will bounce about, butt into things, and are quite entertaining. Here is Rachel out with the
sheep—almost as if she is one—and when Jacob shows up at the water hole, she runs to tell her father (her entire
family was energetic; you may recall a lot of running occurred when Abraham’s servant went there as well).
Genesis 29:16 (And Laban had two daughters. The
name of the older was Leah, and the name of the
younger was Rachel.
In order to understand what Jacob proposes, we need
to know the rest of the cast of characters. Laban has
two daughters, and Jacob has clearly fallen in love
with the younger daughter, Rachel. That Laban has
two daughters is very much a part of this narrative.
Laban also has sons, but they are not relevant to this
narrative. Furthermore, it is possible that Laban’s
sons have not been born yet or that they are quite
young at this time.
Laban’s Two Daughters, Rachel and Leah (a
graphic); from Free Bible Images; accessed August
12, 2017.
Genesis 29:17a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿêynayim (עֵינַיִם)
[pronounced ģay-nah-YIM]
|
eyes, two eyes, literal eye(s),
spiritual eyes; face, appearance,
form; surface
|
feminine dual construct
|
Strong’s #5869
(and #5871)
BDB #744
|
Lêʾâh (לֵאָה) [pronounced
lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
rake (רַ) [pronounced
rahkh]
|
tender, delicate, soft; infirm;
weak, weak of heart, timid
|
masculine singular
adjective
|
Strong’s #7390
BDB #940
|
Translation: The eyes of Leah [are] weak [and timid];... Leah’s name seems to be in line with her description here
of having weak and timid eyes. She appears to be a shy woman who did not look people right in the eyes.
Wenstrom: These names were not unusual or derogatory but rather appropriate in a family of shepherds.
However, in the case of Laban, he actually does treat these two young women like animals.
This is an aside concerning Laban's daughters. The adjective describing Leah's eyes is rak (רַך) [pronounced rak]
and it means tender, which possibly implies weak. This word is used in conjunction with youth in 1Chron. 22:5
29:1 and 2Chron. 13:7 and it is used with respect to soft, tender speech in Job 41:3 Prov. 15:1. It is used in a
negative sense perhaps in Deut. 20:8 and 2Chron. 13:7, where it is used in conjunction with heart and together
they mean tender-hearted or faint-hearted. Even here, this is not entirely a negative sense. I think that past
translators wanted a contrast Rachel's beauty with Leah's lack of desirability so they often translate this word
weak, as though Leah needed glasses or wandered about squinting at everything. It is possible that they took
their cue from the LXX, which does translate this work with the Greek word for weak. However, the use of rak in
Isa. 47:1 indicates that this word is not a negative when it comes to physical attractiveness. It is quite conceivable,
if not probable, that both of Laban's daughters are very attractive, considering the gene pool that they are in. Nor
is it necessary for Leah to be ugly in order for Jacob to chose Rachel over her. Leah's eyes are perhaps soft,
tender and youthful. With some women, the first thing you notice are their eyes; so maybe this was Leah.
Another possibility is, Leah had weak vision. This is one of the most common interpretations.
The word in question is given many different translations, and is found several times in Scripture.
|
An examination of the word rake (רַ) [pronounced rahkh]
|
1. The word found here is rake (רַ) [pronounced rahkh] and it means tender, delicate, soft; infirm; weak,
weak of heart, timid. Strong’s #7390 BDB #940.
2. When Abraham was going to entertain Jesus Christ and the two angels, he had a tender calf slaughtered
for them to eat. Gen. 18:7
3. David calls his son Solomon young and inexperienced (= tender) in 1Chron. 22:5 29:1.
4. Rake is used in apposition to harsh, painful in Prov. 15:1 A soft answer turns away wrath, but a harsh
word stirs up anger. (ESV)
5. This word, when used of a man to go to war, means faint [-hearted]. Deut. 20:8
6. The adjective is Once when David did not feel that he was strong enough to oppose Joab for what he had
done, he called himself weak (2Sam. 3:39).
7. Unfortunately, none of the uses of this word clearly gives us a meaning or understanding for this verse.
If we understand that Leah’s eyes are weak, soft, timid; perhaps this is an indication of shyness and
perhaps an indication of weak vision (this is what I would think). Several translators suggest that this is
the opposite of a woman with bright and attractive eyes.
8. However, the references to the tender calif in Gen. 18:7 and to Solomon as being tender, could simply
mean that Leah was young, tender eyes.
|
Essentially, translators are trying to give us a shorthand view of why Jacob likes Rachel more than Leah.
However, since these are the words of Jacob—possibly recorded years later—this is not necessarily presented
as an insult, but just the first thing that Jacob noticed about Leah. Perhaps she was often looking down or away
because of her weak vision or because of her general shyness.
|
It is easy to make the assumption that Rachel is much more attractive than Leah; but that does not have to be
the case (nothing about Leah is discussed except her eyes). The more that I study this chapter, the more it
appears that the difference between the women is one of mental attitude. Rachel was very useful to her father,
and probably received no little praise as a result. Her father may have seen Leah, with her weak vision, as more
of a burden; and whatever he said, no doubt, ate away at her own confidence.
|
I have long thought that some Bible names might be descriptive (perhaps a play on their given name); and where
Rachel was energetic, Leah was more lethargic (Leah means weary).
Genesis 29:16–17a Now, Laban had two daughters: Leah was the eldest and Rachel the youngest. Leah’s
eyes were weak and timid;...
|
There seem to be two basic camps for most commentators: (1) Leah had weak vision or (2) the reference to
Leah’s eyes denoted something of her physical appearance (lighter eyes, attractive eyes, bedroom eyes).
|
Leah’s Eyes (from Many Commentators)
|
Preacher’s Complete Homiletical Commentary: Leah’s eyes were feeble, i.e., dull, without brilliancy and
freshness. In the East the clear expressive lustrous eye is accounted the chief feature in female beauty. It was
compared to the eyes of a gazelle (1Sam. 16:12).
|
Clarke: I believe the word means just the reverse of the signification generally given to it. The design of the
inspired writer is to compare both the sisters together, that the balance may appear to be greatly in favor of
Rachel. The chief recommendation of Leah was her soft and beautiful eyes.
|
Gill: Leah was tender eyed,.... Blear eyed, had a moisture in them, which made them red, and so she was not
so agreeable to look at; though Onkelos renders the words,"the eyes of Leah were beautiful,''as if her beauty
lay in her eyes, and nowhere else.
|
Wenstrom: The statement “Leah’s eyes were weak” does “not” refer to the fact that she had poor eyesight but
rather that her eyes were dull in color meaning they were probably light blue or gray and not deep dark brown,
which was the preferable color for standard of beauty in the Middle East.
|
Wenstrom continues: The statement “Leah’s eyes were weak” does “not” mean that she was homely looking
since her sister Rachel was beautiful but rather it means it was her only specific weakness in the eyes of men
in Middle East in that day.
|
James Burton Coffman: Scholars and translators have had no end of trouble with this word rendered here as
"tender." A hundred and fifty years ago, Clarke was of the definite opinion that, "The word means just the
reverse of the signification usually given to it"; and Speiser and Willis, along with many other modern scholars,
agree with this. It is likely that what is meant is that her principal beauty lay in the luster and softness of her
beautiful eyes. Therefore, the contrast with Rachel in which it is stated that she "was beautiful and well-favored"
should be applied as a description of her excellent figure and exquisite delicacy of her features. Her appearance
was more sensational than that of Leah.
|
Those who thought that her vision is weak:
|
Whedon: Her eyes were weak (Sept. ασθενεις) and perhaps inflamed, (Vulg. lippi,) a great blemish, “since bright
eyes, with fire in them, are regarded as the height of beauty in Oriental women.” — Keil.
|
Stephen Armstrong: [We are] told her eyesight is weak, meaning Leah had poor eyesight. In that day, poor
eyesight was a real problem, because corrective lens didn’t exist.
|
Dr. Peter Pett is on the fence on this one: The word for ‘tender’ can mean soft, weak, delicate. This may
indicate some weakness in the eye or it may simply mean timid or gentle–eyed (compare Deut. 28:56). The
point was that while Leah was not unattractive she paled in comparison with Rachel.
|
I was born with terrible eyesight and have wondered about what would have happened to me had I been born
400 years (or more) earlier. I do not know when corrective lenses came into existence (Benjamin Franklin wore
them); but I am certain that there corrective lenses of the sort that I required were probably not in existence until
relatively recently. If Leah’s eyes were half as bad as mine (assuming that is the problem), her ability to
contribute to the family would have been severely limited.
|
When being led through a series of offices for an eye appointment, many years ago, the female technician,
knowing my eyesight and the fact that I was following her without wearing glasses, told me, “I am the pink blob
in front of you. Follow the pink blob.” She was pretty smart, because that was all I could see without my
glasses.
|
Rachel, who would have been somewhat of an athletic tomboy, was in charge of a large flock of her father’s
sheep. However, Leah, with her weak eyes, would not be able to take care of a flock of sheep. She would have
been virtually worthless to Laban—and I would not be surprised if Laban did not see her as a burden and
perhaps even told her this from time to time.
|
Given this information, Leah was probably more in her own world much of the time, with some feelings of
inferiority instilled in her by her own father. Based upon this approach (which is partially speculative, mind you),
Leah is probably not unattractive (she is never presented as such); but she cannot see very well and she
probably has a poor self-image as well. Rachel, on the other hand, because they is physically active as a
shepherdess, as a more athletic figure (which will be alluded to in the rest of v. 17).
|
It could be that Leah’s eyes were simply a much lighter color.
|
Wenstrom: Also, as we will see, Leah, though comparatively unloved by Jacob, produced more offspring
than her sister and their servants combined. Her fertility was compensation for her unloved status (Gen.
29:31ff.). Little in the narratives sheds insight into Leah’s personality, aside from her competition with her
sister concerning producing offspring.
Genesis 29:17b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
`hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person feminine
singular, Qal perfect
|
Strong's #1961
BDB #224
|
yâpheh (יָפֶה)
[pronounced yaw-FEH]
|
fair, beautiful, attractive;
handsome
|
feminine singular
adjective, construct form
|
Strong’s #3303
BDB #421
|
tôʾar (תֹּאַר) [pronounced
TOH-ahr]
|
a striking figure, an eye-catching
form, a form which stands out,
which catches your eye, which
gets your attention; a form
|
masculine singular noun
|
Strong’s #8389
BDB #1061
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
yâpheh (יָפֶה)
[pronounced yaw-FEH]
|
fair, beautiful, attractive;
handsome
|
feminine singular
adjective, construct form
|
Strong’s #3303
BDB #421
|
mareʾeh (מַרְאֶה)
[pronounced mahr-EH]
|
the act of seeing, sight, vision;
appearance, that which is seen;
fair of form, handsome, attractive
|
masculine singular noun
|
Strong's #4758
BDB #909
|
Translation: ...but Rachel [had] a beautiful [eye-catching] figure and an attractive appearance. Rachel really
caught the eye of others. She had a wonderful figure—one that would get the attention of a man; and she was
quite attractive.
A description of Rachel and the various translations which are found belies the prissiness of some translators.
The KJV and Owen both translate the first descriptor as beautiful, which is fine, and not far from the Hebrew;
however, such a rendering certainly sets off the buzzer on the prissometer. There are two words here. Yâpheh
(יָפֶה) [pronounced yaw-FEH] unquestionably means beautiful, but it is used primarily of an attribute (not as an
attribute) of a woman.
The noun is the masculine, singular word tôʾar (תֹּאַר) [pronounced TOH-ahr], and it means outline, figure, form.
Even comely appearance as found in The
Emphasized Bible is euphemistic. Rachel had a
beautiful body; she had a tremendously attractive
figure. This word is in the masculine and, as often
as not, refers to the figure of a female. You can
figure that out. It should be noted that what is
considered a beautiful figure in some societies, is
not necessarily considered the same in other
societies. Quite obviously, what individual men
prefer is all over the map. Furthermore, we are
seeing this through Jacob’s eyes, so it is what
pleased him at this time.
Rachel and Leah by Dante Gabriel Rossetti
(1828–1882) (a graphic); from Presbydestrian;
accessed August 11, 2017.
Rachel is also beautiful (yapheh) with respect to
mareʾeh (מַרְאֶה) [pronounced mahr-EH], which
means sight, appearance, vision. This is the outside, overall package. Jacob is writing this and the first thing that
he says about Rachel is that she had a beautiful figure and that her overall appearance was beautiful. It is
possible to have the former but not the latter (and, vice versa); however, I do not intend to draw any pictures or
illustrate this with photos. Jacob is being diplomatic, yet accurate in his description. There is no verb used with
Leah, yet he uses the Qal perfect of the absolute status quo verb in the Hebrew `hâyâh (הָיָה) [pronounced haw-YAW] with Rachel. This is completed action which stands. The first day Jacob saw Rachel she was beautiful of
figure and appearance, and even as he wrote this, decades later, she was still beautiful of figure and appearance.
Often the lack of a verb will bring out great emphasis, but Jacob mentions an attractive trait of Leah's and spends
a little more time on Rachel (whose name is in the emphatic position). The bias, not seen in the English, is
unmistakable in the Hebrew. And Leah's eyes, tender; but Rachel was [and is] beautiful in figure and beautiful
in general appearance. Hopefully, this gives you a better concept of what this verse says. Leah, who was never
Jacob's favorite, will also likely read this at sometime. She is not unattractive, although she might be less
attractive than Rachel. Jacob writes this with both tact and accuracy.
As we have seen, Rachel is an active and probably happy woman (activity lends itself to a better attitude).
Genesis 29:16–17 Laban had two daughters: the name of the older [is] Leah and the name of the younger [is]
Rachel. The eyes of Leah [are] weak [and timid]; but Rachel [had] a beautiful [eye-catching] figure and an
attractive appearance.
|
A Description of Rachel (Many Commentators)
|
Clarke on Rachel’s appearance: Rachel was יפת תאר yephath toar, beautiful in her shape, person, mien, and
gait, and יפת מראה yephath mareh, beautiful in her countenance. The words plainly signify a fine shape and
fine features, all that can be considered as essential to personal beauty.
|
Gill: Rachel was beautiful and well favoured; in all parts, in the form of her countenance, in her shape and
stature, and in her complexion, her hair black, her flesh white and ruddy, as Ben Melech observes.
|
Preacher’s Complete Homiletical Commentary: [Rachel] a fine shape and fine features—beautiful both in form
and in appearance.
|
Trapp: Plato calls beauty the principality of nature.
|
Given the information that we have, Rachel was probably more athletic, self-sufficient, and self-confident than
Leah. These things can very much affect the way that others perceive her. She would be likely outgoing and
friendly, while Leah may have been more withdrawn and in her own world.
|
Rachel’s mental attitude was probably the greatest difference from her sister; making her seem more attractive.
For these reasons, I think the difference between the daughters was less a degree of beauty and more one of
personality and perceived attractiveness.
|
You will note that nothing is said about Leah’s general appearance or about her figure. I think it is reasonable to
assume that Leah was more lethargic with a less-than athletic figure. However, she has to have a form similar
enough to Rachel’s in order for her to fool Jacob later on in this narrative (who will be deceived by Leah being in
his bed on his wedding night). Given that, the figures of the women could not be that dissimilar.
Rachel is a woman that Jacob would like to spend time with. Leah was not. This does not mean that Leah was
an awful person or considerably less attractive; Jacob is simply enchanted by Rachel.
Genesis 29:17 And Leah was weak of eyes, but Rachel was beautiful and well-favored.)
This is an odd description to apply to anyone, calling them weak of eyes. Scripture tells us that the eyes of Leah
are rake (רַ) [pronounced rahkh], which means tender, delicate, soft; infirm; weak, weak of heart, timid.
Strong’s #7390 BDB #940. This seems to indicate that her eyes are weak and timid. It is possible that her vision
is simply weak. When there is a short description of anyone, this is the thing which Jacob saw first and
remembered. Leah’s weak eyes. Perhaps she was timid and shy and looked away; perhaps it was clear that her
vision was limited. It is how Jacob perceived her, as this is his description of her.
This description could simply mean that Jacob did have a first impression of her, but he did not study her; he did
not look her over carefully. His first impression was that she had weak eyes; but her younger sister Rachel really
caught Jacob’s attention. Jacob saw Rachel, his cousin, come from afar, and no doubt he watched her as she
came closer.
Leah is not called ugly; but the description of Rachel is much more favorable, calling her beautiful and well-favored.
In fact, it is more accurate to say of Rachel: Rachel [had] a beautiful [eye-catching] figure and an attractive
appearance. This description clearly references her figure. First we have the feminine singular adjective in the
construct form, yâpheh (יָפֶה) [pronounced yaw-FEH], which means, fair, beautiful, attractive; handsome.
Strong’s #3303 BDB #421. This adjective is affixed to the masculine singular noun tôʾar (תֹּאַר) [pronounced TOH-ahr], which means, a striking figure, an eye-catching form, a form which stands out, which catches your eye, which
gets your attention; a form. Strong’s #8389 BDB #1061. We have a number of phrases which are familiar to
most of us (built like a brick whatever), but let’s just stick with the idea that Rachel had a wonderful figure. Rachel
was a runner (Gen. 29:12); and female runners tend to have marvelous figures. She seemed to be energetic and
active; and this all contributed to her beautiful form.
Then yâpheh (יָפֶה) [pronounced yaw-FEH] is repeated and affixed to the masculine singular noun mareʾeh (מַרְאֶה)
[pronounced mahr-EH], which means the act of seeing, sight, vision; appearance, that which is seen; fair of form,
handsome, attractive. Strong's #4758 BDB #909. We might render this beautiful to look at. People looked at
Rachel and they wanted to look again and again. She was a sight to see. This is why Jacob gives a somewhat
more detailed description of Rachel right here; he looked at her and then he looked at her again.
This helps to explain a previous passage. These cattlemen (or shepherds) that spoke with Jacob, saw Rachel
coming from afar, and they said, “Oh, look, here comes Rachel.” Even from a distance, she would catch the eye
of a normal male.
The description here suggests that Jacob’s love is based upon Rachel’s perceived beauty. He is very attracted
to her; and it is likely that there was no time when they spent any time together alone. Although they have clearly
conversed when they met; it is unclear how many times they have spoken since then. Given the culture, it is highly
unlikely that they spent any time alone together—in fact, what we are reading today might represent the only time
that they are together and away from other family members.
The description of Rachel and Leah in vv. 16–17 is parenthetical and may even properly include v. 18a (Jacob
loves Rachel). V. 18 picks up where v. 15 (And Laban said to Jacob, “Because you are my brother, should you
then serve me for nothing? Tell me, what will be your wages?”) left off.
——————————
Jacob has left Canaan and has come to Syria, where his Uncle Laban lives. He has been there a month, and he
makes this proposal to Laban:
And so loves Jacob Rachel and so he says,
“I will serve you seven years for Rachel, your
daughter the younger.”
|
Genesis
29:18
|
Jacob loves Rachel, so he answered, “I will
serve you seven years for Rachel, your
younger daughter.”
|
Since Jacob loves Rachel, he answered, “I will serve you seven years for Rachel, your younger daughter.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so loves Jacob Rachel and so he says, “I will serve you seven years for Rachel,
your daughter the younger.”
Targum of Onkelos And Jakob loved Rahel; and he said, I will serve thee seven years for Rahel thy
Younger daughter.
Latin Vulgate And Jacob being in love with her, said: I will serve thee seven years for Rachel, thy
younger daughter.
Peshitta (Syriac) And Jacob loved Rachel; and he said, I will serve you seven years for Rachel, your
younger daughter.
Septuagint (Greek) And Jacob loved Rachel, and said, I will serve you seven years for your younger
daughter Rachel.
Significant differences: None.
Limited Vocabulary Translations:
Bible in Basic English And Jacob was in love with Rachel; and he said, I will be your servant seven years
for Rachel, your younger daughter.
Easy English Jacob loved Rachel. He said this to Laban. `I will work for you for 7 years. So then
I can marry Rachel, your younger daughter.'
Easy-to-Read Version Jacob loved Rachel. Jacob said to Laban, “I will work seven years for you if you will
allow me to marry your daughter Rachel.”
God’s Word™ Jacob loved Rachel. So he offered, "I'll work seven years in return for your younger
daughter Rachel."
NIRV Jacob was in love with Rachel. He said to Laban, "I'll work for you for seven years
to get your younger daughter Rachel."
New Simplified Bible Jacob was in love with Rachel, so he said: »I will work seven years for you, if you
will let me marry Rachel.«
Thought-for-thought translations; paraphrases:
Contemporary English V. Since Jacob was in love with Rachel, he answered, "If you will let me marry Rachel,
I'll work seven years for you."
New Century Version Jacob loved Rachel, so he said to Laban, "Let me marry your younger daughter
Rachel. If you will, I will work seven years for you."
New Living Translation Since Jacob was in love with Rachel, he told her father, "I'll work for you for seven
years if you'll give me Rachel, your younger daughter, as my wife."
Partially literal and partially paraphrased translations:
American English Bible And because Jacob loved RachEl, he replied: 'I will serve you seven years for your
younger daughter, RachEl.'
International Standard V Jacob loved Rachel, so he made this offer to Laban: "I'll serve you for seven years
for Rachel, your younger daughter."
Names of God Bible Jacob loved Rachel. So he offered, "I'll work seven years in return for your younger
daughter Rachel."
Translation for Translators Jacob ◂was in love with/wanted very much to be married to► Rachel, and he said,
"I will work for you for seven years. That will be my payment for your letting me
marry your younger daughter, Rachel."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob loved Rachel and said, "I will serve you seven years for Rachel your smaller
daughter."
Ferar-Fenton Bible But the eyes of Leah were timid, and those of Rachel perfect in form and beautiful
to see, and Jacob loved Rachel, so he replied, " I will serve you seven years for
your youngest daughter Rachel. " v. 17 is included for context.
NIV, ©2011 Jacob was in love with Rachel [Genesis 24:67 (Isaac brought her into the tent of
his mother Sarah, and he married Rebekah. So she became his.)] and said, "I'll
work for you seven years in return for your younger daughter Rachel [ver 20, 27, 30;
Ge 30:26; Hos 12:12]."
Catholic Bibles (those having the imprimatur):
New American Bible (2002) Since Jacob had fallen in love with Rachel, he answered Laban, "I will serve you
seven years for your younger daughter Rachel." Jacob offers to render service (⇒
Joshua 15:16, ⇒ 17; ⇒ 1 Sam 17:25; 18;17) in lieu of the customary bridal price (⇒
Exodus 22:16, ⇒ 17; ⇒ Deut 22:29).
New American Bible (2011) Because Jacob loved Rachel, he answered, "I will serve you seven years for your
younger daughter Rachel." Jacob offers to render service (Jos 15:16-17
1Sam. 17:25 18:17) to pay off the customary bridal price (Ex 22:15-16
Deut. 22:29).
New Jerusalem Bible Leah had lovely eyes, but Rachel was shapely and beautiful, and Jacob had fallen
in love with Rachel. So his answer was, 'I shall work for you for seven years in
exchange for your younger daughter Rachel.' V. 17 is included for context.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Ya'akov had fallen in love with Rachel and said, "I will work for you seven years in
exchange for Rachel your younger daughter."
The Complete Tanach And Jacob loved Rachel, and he said, "I will work for you seven years for Rachel,
your younger daughter."
|
I will work for you seven years: (Gen. Rabbah 67:10, 70:17) They are the few
days of which his mother said, “And you shall dwell with him for a few days.”
(27:44 above) You should know that this is so, because it is written: “and they
appeared to him like a few days.” (verse 20)
|
|
for Rachel, your younger daughter: Why were all these signs necessary?
Since he (Jacob) knew that he (Laban) was a deceiver, he said to him, “I will
work for you for Rachel,” and lest you say [that I meant] another Rachel from
the street, Scripture states: “Your daughter.” Now, lest you say, “I will change
her name to Leah, and I will name her (Leah) Rachel,” Scripture states: “[your]
younger [daughter].” Nevertheless, it did not avail him, for he (Laban) deceived
him. — [from Gen. Rabbah 70:17]
|
Hebraic Transliteration And Ya'akov (יעקב) ahav Rachel (רחל); and said, I will serve thee seven years for
Rachel (רחל) thy younger daughter.
Kaplan Translation Jacob had fallen in love with Rachel. 'I will work for you seven years for Rachel,
your younger daughter,' he said.
Orthodox Jewish Bible And Ya'akov loved Rachel; and said, I will serve thee sheva shanim for Rachel thy
bat haketannah (younger daughter).
Expanded/Embellished Bibles:
The Expanded Bible Jacob loved Rachel, so he said to Laban, "·Let me marry your younger daughter
Rachel. If you will, I will work seven years for you [LI will work for seven years for
your younger daughter Rachel]."
Kretzmann’s Commentary And Jacob loved Rachel and said, I will serve thee seven years for Rachel, thy
younger daughter, this service taking the place of the customary dowry and the
presents given to the relatives.
NET Bible® Since Jacob had fallen in love with [Heb "Jacob loved."] Rachel, he said, "I'll serve
you seven years in exchange for your younger daughter Rachel."
The Voice Jacob truly loved Rachel.
Since Jacob has no money to pay a bride-price, he offers a creative solution
to the problem.
Jacob: I'll make a deal with you. I'll serve you for seven years in exchange for the
hand of your younger daughter Rachel in marriage.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Ya'aqov [He restrains] loved Rahhel [Ewe] and he said, I will serve you seven years
in Rahhel [Ewe] your small daughter,...
Context Group Version And Jacob gave allegiance to Rachel. And he said, I will serve you seven years for
Rachel your younger daughter.
English Standard Version Jacob loved Rachel. And he said, "I will serve you [Gen. 30:26 31:41 [Hos. 12:12]]
seven years for your younger daughter Rachel."
God’s Truth (Tyndale) And Jacob loved her well, and said: I will serve you seven years for Rahel your
youngest daughter.
NASB Now Jacob loved [Genesis 24:67 (Then Isaac brought her into his mother Sarah's
tent, and he took Rebekah, and she became his.)] Rachel, so he said, "I will serve
you [Hosea 12:12 (Now Jacob fled to the land of Aram, And Israel worked for a
wife, And for a wife he kept sheep.)] seven years for your younger daughter
Rachel."
Young’s Updated LT And Jacob loves Rachel, and says, “I serve you seven years for Rachel your
younger daughter:”
The gist of this verse: Jacob offers to work for Laban for 7 years to marry Laban’s daughter Rachel.
Genesis 29:18a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâhêb (אָהֵב) [pronounced
aw-HAYVB]
|
to desire, to breathe after; to
love; to delight in; human love
[for another] [familial, sexual];
human love [desire, appetite] for
[food, drink, sleep, wisdom];
human love [for, to God]; God’s
love [toward men, people of
Israel, righteousness]; to like
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #157
BDB #12
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
Translation: Jacob loves Rachel,... Jacob has been there for only a month, but he is quite taken by Rachel. As
we have already noticed, he has remembered everything about the day that he first met Rachel. He loves her.
Rachel was very active (she was leading the sheep; when she went to tell Laban about Jacob, she ran). As a
result, she would have had an athletic figure. Jacob rolled away the stone from the well, which suggests that he
was quite strong as well. When someone is active, they often prefer an active partner. This was not Jacob’s only
reason for being in love, but this commonality would have factored in.
Genesis 29:18b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
ʿâbad (עָבַד) [pronounced
ģawb-VAHD]
|
to work, to serve, to labor; to be
a slave to
|
1st person singular, Qal
imperfect; with the 2nd
person masculine
singular suffix
|
Strong's #5647
BDB #712
|
shebaʿ (שֶבַע)
[pronounced sheb-VAHĢ]
|
seven
|
numeral masculine
construct
|
Strong's #7651
BDB #987
|
shânîym (שָנִים)
[pronounced shaw-NEEM]
|
years
|
feminine plural noun
|
Strong’s #8141
BDB #1040
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine singular noun
with the 2nd person
masculine singular suffix
|
Strong's #1323
BDB #123
|
qâţôn (קָטֹן) [pronounced
kaw-TOHN]
|
small, insignificant, unimportant;
lesser; a word particularly used
for youth, younger
|
masculine singular
adjective with the
definite article
|
Strong’s #6996
BDB #882
|
Translation: ...so he answered, “I will serve you seven years for Rachel, your younger daughter.” Jacob has
thought for a long time about Rachel. He has not necessarily thought about, “What if Laban asks me what I want
to be paid?” But Jacob was sent there in part to find a woman and he finds himself thinking about Rachel
continually.
We do not know if Jacob had this idea in his mind for awhile or whether he just suddenly said it.
Gen 29:15 Then Laban said to Jacob, "Because you are my kinsman, should you therefore serve me for
nothing? Tell me, what shall your wages be?"
Gen 29:18b Jacob loved Rachel. And he said, "I will serve you seven years for your younger daughter Rachel."
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It has occurred to me that many readers many not have a clue as to what a dowry is. A man who wants to
marry a particular woman generally would provide her family with a sizable gift in order to marry the woman.
We studied this in Genesis 24 (HTML) (PDF) (WPD). For the most part, you could not find the woman of
your dreams and run off together to marry.
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Interestingly enough, there are several commentators who did not believe that this was really legitimate and that
Laban was simply taking advantage of Jacob.
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Explaining the Dowry (Many Commentators)
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Barnes: Daughters in those countries and times were also objects of value, for which their parents were
accustomed to receive considerable presents Gen. 24:53. Jacob at present, however, is merely worth his labor.
He has apparently nothing else to offer. As he loves Rachel, he offers to serve seven years for her, and is
accepted.
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Treasury of Scriptural Knowledge: In ancient times, it was a custom among many nations to give dowries for
their wives; but Jacob, being poor, offered for Rachel seven year's service. Gen. 31:41 34:12; Ex. 22:16–17;
2Sam. 3:14; Hosea 3:2 12:12.
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The Cambridge Bible: [Jacob] has no money to offer; he is ready to give seven years’ service without wages,
in order to win Rachel as his bride. He cannot as bridegroom, or suitor, offer the usual gifts, or mohar (see note
on Gen. 24:53). So he offers the equivalent in work. See the reference to this incident in Hos. 12:12.
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Preacher’s Complete Homiletical Commentary: It is still the custom in the East to serve for a wife.
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Jacobus: Jacob could only pay by service. The daughter was not necessarily sold as a slave; but the parent
received a price as a compensation for her rearing and training.
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Clarke: Jacob loved her [Rachel], and was willing to become a bond servant for seven years, that he might get
her to wife; for in his destitute state he could produce no dowry, and it was the custom of those times for the
father to receive a portion for his daughter, and not to give one with her. One of the Hindoo lawgivers says, “A
person may become a slave on account of love, or to obtain a wife.” The bad system of education by which
women are spoiled and rendered in general good for nothing, makes it necessary for the husband to get a
dowry with his wife to enable him to maintain her; whereas in former times they were well educated and
extremely useful, hence he who got a wife almost invariably got a prize, or as Solomon says, got a good thing.
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Gill: [Gill] desired no other wages for his service than that, that he might have her for his wife, at the end of
seven years' servitude, which he was very willing to oblige himself to, on that condition; for having no money
to give as a dowry, as was customary in those times, he proposed servitude instead of it; though Schmidt thinks
this was contrary to custom, and that Laban treated his daughters like bondmaids, and such as are taken
captives or strangers, and sold them, of which they complain (Gen. 31:15).
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Jamieson, Fausset and Brown: A proposal of marriage is made [by Jacob] to the father without the daughter
being consulted, and the match is effected by the suitor either bestowing costly presents on the family, or by
giving cattle to the value the father sets upon his daughter, or else by giving personal services for a specified
period. The last was the course necessity imposed on Jacob; and there for seven years he submitted to the
drudgery of a hired shepherd, with the view of obtaining Rachel. The time went rapidly away; for even severe
and difficult duties become light when love is the spring of action.
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Keil and Delitzsch: Jacob's proposal may be explained, partly on the ground that he was not then in a condition
to give the customary dowry, or the usual presents to relations, and partly also from the fact that his situation
with regard to Esau compelled him to remain some time with Laban. The assent on the part of Laban cannot
be accounted for from the custom of selling daughters to husbands, for it cannot be shown that the purchase
of wives was a general custom at that time; but is to be explained solely on the ground of Laban's selfishness
and avarice, which came out still more plainly afterwards.
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Dr. Peter Pett: Jacob replies that he has made his choice as to which daughter he wants. He is prepared to offer
seven years service in exchange for Rachel whom he loves. This may appear a long time but he knows that
during the period he will be treated as a relative and equal (‘you are my brother’ - Gen. 29:15) and he has
brought little with him. Offering service in exchange for a man’s daughter was a regular feature of the times.
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Pett continues: In fact a period of seven years service appears to have been an accepted one in ‘Hebrew’
circles. Consider the stipulations re a Hebrew slave in Exodus 21:2; Deut. 15:12, although the circumstances
are not the same. (See article, "Hebrews").
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Whedon: I will serve you seven years — A week of years. Jacob had not, like his grandfather’s servant, rich
presents to offer as a dowry for his bride, (Gen. 24:53,) but he offers what he can, the cheerful labour of willing
and active hands.
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Whedon gives an excellent explanation for the dowry: Laban gladly accepts Jacob’s offer. It was worth more
to him than gold. This custom of preferring marriage with one’s own kindred, and also the practice of receiving
dowry for a daughter, illustrate the manners of the ancient East, which prevail largely even at the present day.
While the daughter is not sold as a slave, the practice shows the comparatively low position of women in the
East, and how little a wife had to say in the choice of a husband. But the dowry may be looked upon as a reward
paid to parents for the care of a daughter’s training and bringing up to womanhood, and also a suitable
expression of gratitude on the part of the husband towards the parents of his wife.
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Along with this training included assurances of the young woman’s virginity. Many times, the blood-stained
sheets from the wedding night were preserved and delivered to the parents as proof of their training and
insurance against any false claims made by the husband. This tradition is even preserved in the Law of Moses
in Deut. 22:13-21.
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Wenstrom: The “bride-price” refers to the compensation paid to the family of the bride for the loss of the bride’s
presence and services and her potential offspring and would demonstrate proof to Laban’s family that Rachel
would be well cared for by Jacob. The “bride-price” must not be confused with a “dowry,” since the latter was
provided by the bride’s family whereas the former was provided by the groom.
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Leupold: All they who attempt to reduce the transaction here described to the level of a purchase are injecting
foreign elements into the text. At no time in Israel’s history were wives purchased. The customary móhar, or
dowry-money, was regarded as proof of financial competence on the bridegroom’s part.
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My opinion is, Laban had Jacob figured out early on, and, since he obviously did not travel to Haran with
presents, Laban would have to get a dowry from Jacob’s work. Given that his daughters were now of a
marriageable age, and that certainly had an expiration date; Laban needed to strike while the iron was hot, and
marry them off to Jacob.
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Application: We have entered into a dangerous phrase of American history. When parents ought to be
teaching their children what it means to be a man or what it means to be a woman, some parents are actually
proposing to their children that they ought to think about what gender they really are. Other parents watch for
various signs and remain open to the idea that maybe their little boy is a little girl or vice versa. It is as if our
nation has collectively lost its mind. As a result of so-called feminism, some men have taken up looking
overseas for a woman who is more normal and traditional.
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Gen 29:15 Then Laban said to Jacob, "Because you are my kinsman, should you therefore serve me for
nothing? Tell me, what shall your wages be?"
Gen 29:18b Jacob loved Rachel. And he said, "I will serve you seven years for your younger daughter Rachel."
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Adam Clarke on the Custom of Dowries
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In ancient times it appears to have been a custom among all nations that men should give dowries for their
wives; and in many countries this custom still prevails. When Shechem asked Dinah for wife, he said, Ask me
never so much - dowry and gift, and I will give according as ye shall say unto me. When Eliezer went to get
Rebekah for Isaac, he took a profusion of riches with him, in silver, gold, jewels, and raiment, with other costly
things, which, when the contract was made, he gave to Rebekah, her mother, and her brothers. David, in order
to be Saul’s son-in-law, must, instead of a dowry, kill Goliath; and when this was done, he was not permitted
to espouse Michal till he had killed one hundred Philistines. The Prophet Hosea bought his wife for fifteen pieces
of silver, and a homer and a half of barley. The same custom prevailed among the ancient Greeks, Indians, and
Germans. The Romans also had a sort of marriage entitled per coemptionem, “by purchase.” The Tartars and
Turks still buy their wives; but among the latter they are bought as a sort of slaves.
Herodotus mentions a very singular custom among the Babylonians, which may serve to throw light on Laban’s
conduct towards Jacob. “In every district they annually assemble all the marriageable virgins on a certain day;
and when the men are come together and stand round the place, the crier rising up sells one after another,
always bringing forward the most beautiful first; and having sold her for a great sum of gold, he puts up her who
is esteemed second in beauty. On this occasion the richest of the Babylonians used to contend for the fairest
wife, and to outbid one another. But the vulgar are content to take the ugly and lame with money; for when all
the beautiful virgins are sold, the crier orders the most deformed to stand up; and after he has openly demanded
who will marry her with a small sum, she is at length given to the man that is contented to marry her with the
least. And in this manner the money arising from the sale of the handsome served for a portion to those whose
look was disagreeable, or who had any bodily imperfection. A father was not permitted to indulge his own fancy
in the choice of a husband for his daughter; neither might the purchaser carry off the woman which he had
bought without giving sufficient security that he would live with her as his own wife. Those also who received
a sum of money with such as could bring no price in this market, were obliged also to give sufficient security
that they would live with them, and if they did not they were obliged to refund the money.” Thus Laban made
use of the beauty of Rachel to dispose of his daughter Leah, in the spirit of the Babylonian custom, though not
in the letter.
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Adam Clarke, Adam Clarke’s Commentary on the Bible; from e-Sword, Gen. 29:20.
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Some commentators think that Laban is way out of line here, and taking a dowry when he ought not.
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Was Laban acting according to the dowry traditions of his day?
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1. I believe that Laban, even before Jacob made this offer, had placed in Jacob’s mind the idea of paying
this dowry with 7 years of work, even though I have no proof of that. Furthermore, I believe, based upon
Gen. 24, that a dowry was a legitimate custom of that era and not something that Laban just decided to
do.
2. Those people who claim that Laban was out of line for requiring a dowry from Jacob will automatically go
to Leah and Rachel’s remarks when Jacob suggests that they leave this area and go to Canaan.
3. Jacob tells his wives that he is getting a raw deal from their father and it is time for them to move. This
is how they respond: Gen. 31:14–16 Then Rachel and Leah answered and said to him, "Is there any
portion or inheritance left to us in our father's house? Are we not regarded by him as foreigners? For he
has sold us, and he has indeed devoured our money. All the wealth that God has taken away from our
father belongs to us and to our children. Now then, whatever God has said to you, do." (ESV)
4. This complaint that their father has sold us, regarding them as foreigners; is what they said, but that does
not mean that this dowry tradition does not exist. That their father cared little for them and used them to
build up his business is clear; and it is to his motivation to which they refer. This does not mean that
gaining a dowry for his daughters is somehow illegitimate or not practiced by the Semites. There are
plenty of evidences for this—it is clear that Laban and his young sons are jealous (in Gen. 31) of Jacob’s
prosperity; and Laban treats the husband of his daughters as some kind of competitor, trying to cheat him
at every chance.
5. The problem is not the dowry, per se, but Laban’s motivation throughout along with his exploitive use of
his daughters. He has no concern for their well-being or their families; and will go out of his way to cheat
Jacob out of a reasonable profit.
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This will be gone into more detail when we come to Gen. 31.
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You've got to remember that Jacob has no real possessions; there is no promise that he will make Laban or
Rachel rich. He is on the run from Esau, who, it would be thought, will receive the bulk of his father's inheritance
(I don’t believe that Laban would have known about this).
In any case, Jacob is family. Laban might be able to do better, and then again he might not. What Laban says
is very diplomatic, but he intends to extract his pound of flesh from Jacob. Jacob's proposal is reasonable. As
a man who has nothing, he needs to bring something to the marriage. He brings his sweat and labor to this
marriage.
Seven years is an awful long time, but Jacob is willing to work for Rachel that long. How many of us could wait
that long and work that long for a woman? This shows a great deal of true love and devotion. Jacob waited. He
had a great many faults, but he waited for his right woman until that time and was willing to wait and work seven
years for her.
James Burton Coffman comments: By any consideration, it would appear that "seven years" was a
long period of servitude.
How did Jacob come up with the 7 year figure? Although he certainly could have come up with this on his own,
I would not be surprised if Laban used subliminal suggestions to guide Jacob to this particular number. Perhaps,
someone commented on this very thing, during the month that Jacob was working, at Laban’s direction. This is
only speculation, mind you; but it is remarkable that Jacob, in an instant, comes up with an acceptable offer to
Laban.
Trapp gives Jacob far too much credit here: [Jacob] had nothing to endow her with; he would therefore
earn her with his hard labour: which, as it shows Laban’s churlishness to suffer it, and his baseness
to make a prize and a prey of his two daughters, so it sets forth Jacob’s meekness, poverty, patience,
and hard condition here, mentioned many years after by the prophet Hosea. {Hosea 12:12} He was
a man of many sorrows; and from him therefore the Church hath her denomination: neither were the
faithful ever since called Abrahamites but Israelites.
The Preacher’s Complete Homiletical Commentary makes a very important statement about Israel and
God’s grace: Israel was destined to rise to eminence and power amongst the family of nations. But
it was necessary for that people to be reminded of the lowly estate of their forefather. When the
Israelite presented his basket of first fruits before the Lord, he was instructed to confess, “A Syrian
ready to perish was my father” (Deut. 26:5). The nation was thus taught that all its greatness and
prosperity were not due to natural endowments and industry, but to the electing love of God. The
strength of His grace was made perfect in weakness.
Spoiler alert! Laban is going to cheat Jacob in this matter. Let me suggest that, Laban has the kind of mind that,
almost from the very beginning, he knew, at least in general, how he would cheat Jacob.
Some took this opportunity to discuss the degraded position of women in that era:
Robertson brings up another consideration: We see here the degraded position in which women were
regarded among the ancients. They were looked upon merely as slaves or servants; and therefore,
as by marriage the father was deprived of his daughter’s services, he always demanded some dowry
or compensation; thus, Jacob served seven years to recompense Laban for the loss of his daughter’s
services. Let me suggest that, although women had a lower position than men in the ancient world,
how much lower would have been a function of the values of their father (and the society at large).
Here, it appears as though Laban’s thought of his daughter’s is simply how he can parlay their
existence into greater riches for himself. On the other hand, Simeon and Levi, sons of Jacob, will
commit murder to defend the honor of their sister in Gen. 34. If women were nothing higher than
slaves, then these brothers would have been uninterested in what happened to Diana.
Genesis 29:14b–18a (an R. Crumb cartoon); from SavageMinds.org; accessed August 12, 2017.
Genesis 29:18 And Jacob loved
Rachel, and said, “I will serve you
seven years for Rachel your
younger daughter.”
Jacob has two considerations—he
needs to find a wife and he needs
to stay out of the Land of Promise
for awhile, or else his furious twin
brother will kill him. However,
Rachel is not simply a
convenience, she is a happy
blessing to him. In the text of
Gen. 29, it will become clear that
Jacob loves Rachel; and it is clear
that she is an incredibly beautiful woman.
Jacob clearly states here which daughter it is that he wants. This will become an important point in the narrative
of this chapter. There is nothing which could be misunderstood here. He names her by name and he calls her
the younger daughter.
He also suggests that he work for Laban for 7 years for his younger daughter. This keeps Jacob there in Padan-aram, and far away from the anger of Esau.
There is a cultural consideration which should be addressed—when it came to marriage, the man seems to be
holding nearly all of the cards in the ancient world. The deal for Rachel’s hand in marriage is made primarily
between Jacob and Laban. We do not know how much interaction has occurred between Jacob and Rachel
(besides what is in the narrative); or how much will take place over the next 7 years.
Whether the daughter had any say in the matter was probably very much up to the father. Even if the daughter
had virtually no choice in these matters, we can chalk that up to cultural considerations. Furthermore, little or no
choice does not make a marriage bad. I talked to an Indian gal, many years ago, and we talked about arranged
marriages. The natural response of an American to the idea of an arranged marriage is generally negative.
Personally, I did not have that response. Furthermore, I told her that I could understand why an arranged marriage
might actually end up being a stronger marriage than a marriage where the principals do all of the choosing
themselves. Today, there is all sort of freedom associated with marriage in the United States, and yet our
marriages do not seem to be as good or as long-lasting as they were 50 years ago. In India, parents want their
children to be happy. Furthermore, they know their children, their likes and dislikes; and most parents try to find
a good match, either for their son or daughter. In some cultures, a bride and groom may meet for the first time
on the day that they marry. And yet, these marriages are often wonderful.
My guess is, if Rachel had any problems with this arrangement, she would have probably said something. The
month of interaction between her and Jacob—however slight—would have led to Jacob wanting her as his wife.
That is, there are signals given off between a man and a woman, even when the entire family is present and little
is actually being said. Even if the only words Rachel and Jacob spoke were at the well, there is enough interaction
between the two of them (be it only sideway’s glances at one another) where Jacob would have reason to ask for
her hand (as opposed to Leah’s).
My point here is, Jacob asking for Rachel in marriage is not something completely out of the blue; nor will Rachel
react, “Where the heck did he get that idea from?” On the other hand, how much obedience on the part of Rachel
toward her father is involved here is unclear. Both Rachel and Leah are quite obedient to their father Laban, as
we will later discover.
In any case, all of this is a cultural consideration. There is nothing that indicates that the Bible calls for a return
to this precise culture. Although what we are observing here is clearly a part of this culture at this time—this
narrative is descriptive; it is not prescriptive. And, as noted, it is not 100% clear exactly what say Rachel has in
this matter. In my opinion, she would certainly have the ultimate veto here—but, there were probably marriages
of this era where the women had no say whatsoever.
In any case, although the Bible certainly indicates some changes from generation to generation in these cultures
(Abraham arranged for the marriage of Isaac; Jacob chooses his own bride), the Bible never clearly lays out all
the details of this culture regarding marriage. In my opinion, Rachel could have said, “No, I have no interest in
this man.” However, at the same time, I would also suggest that there is far more obedience to the father than
in today’s culture (which will be brought out in this narrative).
This does not mean that the Bible is calling for a culture where men make all the decisions regarding women, and
that women just go along with it; nor is that what we necessarily find here. The text is obscure enough to suggest
that Laban is primarily in charge here; but it does not indicate that Rachel has absolutely no say. The text is simply
not explicit enough for us to draw any sort of conclusion in that regard.
Cultures change and evolve; cultures of the same people change and evolve over the years. Sometimes they
degenerate, sometime they improve, sometimes they improve in one area but degenerate in another. The Mosaic
Law was appropriate to that culture at that time. That does not mean that the entire Mosaic Law can be scrapped,
but it does mean that some laws were related to or based upon that culture and customs of that day (particularly
the laws found in Deuteronomy).
It is clear in our country (the United States in 2015) is far too promiscuous with too little regard for the institutions
of marriage and family; and too few who adhere to the concept that the man in marriage is the one who is in
authority (in the Bible, apart from the cultural norms, the man is clearly placed in charge of his marriage). There
have been cultural changes in our culture, which include changes which are against Biblical principles.
In any culture, there are a variety of things which are sinful; and even many which are evil. This does not mean
that we ought to return to the culture of Gen. 29; but we certainly could learn from it.
So, in this narrative, it appears as if Laban and Jacob are the ones making the ultimate decision regarding a
marriage between Jacob and Rachel. Whatever input that Rachel has, has already been considered by Jacob
during this first month of working for Laban. When Laban tells Rachel, I presume she could have said, no.
Could there be room for abuse in that culture or in ours? Of course! Just as there is great abuse regarding
marriage and family in our culture today—where the children usually getting the short-end of the stick. Because
man has a sin nature, marriage, even though it is a divine institution, can be distorted.
Unless otherwise noted, the translation used is the ESV; capitalized.
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Critics of Scripture love to take situations like this (paying a dowry for a wife; marrying more than one woman)
and citing this as evidence that the Bible is a bad book which encourages sin.
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The Biblical Approach to Marriage
|
1. Marriage, in Scripture, as ideal, is always presented as the union of one man and one woman.
2. Although there are marriages between one man and several women in the Bible; or marriages which
include mistresses in the picture, this is not God’s ideal, nor is this sort of marriage ever sanctioned or
condoned by God. This is despite that fact that many writers of Scripture had more than one wife
(Abraham, Jacob, David and Solomon).
3. When explaining the problems with the divorce customs of the pharisees, Jesus said this, which sets the
precedent: "Have you not read that He Who created them from the beginning made them male and
female, and said, 'Therefore a man shall leave his father and his mother and hold fast to his wife, and the
two shall become one flesh'? So they are no longer two but one flesh. What therefore God has joined
together, let not man separate." (Matt. 19:4b–6; ESV; capitalized) This, therefore, specifies the structure
of marriage, as designed by God: one man + one woman functioning as one unit (called here, one flesh).
People try to claim that Jesus never said anything about homosexuality; but here, He rules out
homosexual marriages (a fairly recent cultural invention) and polygamy. God set up the standard for
marriage from the very beginning.
4. Marriage is one of the 5 divine institutions: the function of the soul of man (which includes volition), work,
marriage, family, and nationalism. These 5 divine institutions are found in all dispensations and the same
essential rules apply to each of them, regardless of what dispensation they are found in. That is,
marriage is between one man and one woman, whether this is in the Age of Israel or the Church Age.
Biblically, the man has the authority in marriage, no matter what the culture. We should expect attacks
upon marriage in every dispensation and in every culture. We live in a fallen world; therefore, God’s
approach to things will constantly be challenged, belittled and/or undermined.
5. The events of Scripture all take place within a specific culture at a given time and place. Therefore, we
need to separate cultural norms and standards from Biblical mandates in the examination of marriage.
We are to interpret the Bible in the time that it is written, but without applying locals customs and culture
as though they make up the norms of God’s Word.
1) In Gen. 29, the details of marriage agreement are being hammered out between Jacob, the suitor,
and Laban, the father. This does not mean that the Bible is telling us that the proper Christian
marriage today requires all marriage agreements to be hammered out between the suitor and the
father of the bride. This has come down to us today of a man asking a woman’s father for her hand
in marriage—which is a cultural norm in some societies.
2) Several men in Scripture are said to have multiple wives: this includes Jacob, King David and King
Solomon. These are actual personal histories; they are not legitimate options in marriage, nor are
they presented as such.
(1) One of King David’s great sins was chasing after a married woman and taking her (and then
having her husband killed). This was a result of David collecting wives and allowing his lust
for beautiful women to continue, despite having about 20 wives and mistresses at the time.
Part of the discipline and pressure which came to bear against King David came from his
sons that he did not bother to raise properly. David’s sons from several marriages became
criminals, rapists and revolutionaries, causing great harm to David’s day-to-day existence.
They were a disaster to nation Israel.
(2) Solomon is said to have been led astray by his many wives and mistresses in 1Kings 11:3.
3) When you understand marriage, then you better understand what is legitimate and what is not.
6. The roles in marriage: the husband is the one in charge and the wife is his first lieutenant (Eph. 5:23
1Cor. 11:7–9 Gen. 3:16). The husband has authority over the wife and they both have authority over
their children.
1) Being in charge does not mean that the husband subjects his wife to close-order drill; it does not
mean that he is free to abuse his wife; and it does not mean that he can do whatever is necessary
to gain her obedience. Being in charge means that the husband is responsible for his wife and for
his children. It is his job to see that they all have food to eat, clothes to wear and a roof over their
heads. Eph. 5:25, 28 1Tim. 5:8 1Peter 3:7
2) The wife is under the authority of the husband in marriage. 1Peter 3:1–2 Col. 3:18
3) The amount of input that she has in the marriage should have been sorted out before they are
married. However, once the discussion has come to an end, the husband makes the final decision
regarding all aspects of their lives. There are exceptions to this approach: even though Paul taught
that we are subject to the authorities that be in our lives, the Apostles would continue to evangelize
and to teach Bible doctrine, regardless of what the authorities had to say. Similarly, the husband
cannot require the wife to do something that is sinful or illegal. Nor can he prevent her from
believing in Jesus Christ nor should he keep her from Bible class.
4) This is a tricky balance. The wife chooses to submit to her husband; and the husband is the
authority. However, this does not give the husband the right to bully his wife for not obeying him.
5) There is equality in the bedroom. 1Cor. 7:3–5
7. The approach to marriage. The different roles of the man and the woman in marriage are key to the man
and the woman’s approach to a marriage. If two people cannot keep their hands off one another, that
is not a basis for marriage. If two people are terribly in love and cannot stop thinking about each other,
that is not a basis for marriage.
1) The man needs to look this woman over carefully and decide, “Am I willing to protect and provide
for this woman, no matter what, no matter how bitchy she gets; no matter what difficulties come in
marriage? Will I see this woman as more important to me than my own self? Am I willing to work
two jobs washing dishes to make certain that she has a roof over her head and food on the table?
Am I willing to take care of her in all circumstances, in sickness and in health?” The man’s choice
is all about responsibility.
2) The woman’s response should not focus on her feelings, but on her willingness to place herself
under the control and authority of that man. Can she look at him carefully and decide that she
respects him so much and trusts him so much that, she is willing to do whatever he says? Outside
of marriage, a woman is only subject to her father (and that if she lives in his home). She is not
under the control of men in general nor is she under the control of the man she is currently dating.
In marriage, the woman chooses to put herself under the authority of that one man. Does she trust
him enough to do that?
3) Whatever negotiations need to be done, should be done prior to entering into marriage.
8. Recommended prerequisites for marriage:
1) A person should have a certain amount of physical and emotional maturity before they ever
consider marriage. Note that Adam and Eve were created both physically and mentally mature as
they were brought together.
2) Teenage marriages today are at the least questionable and should not be encouraged.
3) Beyond maturity, a person should possess a certain measure of stability in their life, both physical
and spiritual. People, who together are not consistent in Bible class, rooted and grounded in Bible
doctrine are candidates for troublesome marriages.
4) People need to have some control over their sin nature prior to marriage. A person given over to
vices and addictions is no candidate for marriage.
5) In the physical realm, consideration should be given to financial responsibility and management.
Financial support for the family and the ability to provide for more than ones self is a responsibility
for the head of the house. This is a part of the man taking responsibility for the woman.
9. God designed marriage for happiness and maximum personal fulfillment in life. Gen. 2:18 Then the
LORD God said, "It is not good that the man should be alone; I will make him a helper fit for him."
Eccles. 9:9 Enjoy life with the wife whom you love, all the days of your vain life that he has given you
under the sun, because that is your portion in life and in your toil at which you toil under the sun.
10. God’s timing is essential in marriage; so you should marry when it is God’s time.
11. One of the reasons for marriage is to provide the correct environment for the raising of children.
Obviously, when a man and a woman marry, there is always the possibility of having children. The
authority structure of marriage is the proper environment for raising children. Now and again, children
will be raised under other circumstances, but the ideal approach is one man, one woman, and one or
more children.
1) Understanding this proper structure of marriage helps us to understand the problems with having
multiple wives. King David did not have time to raise the children of his many wives; as a result,
many of them were out of control in their teens and early 20's. Essentially, these were welfare
children. Their mother was given enough money by the state to live; but David did not act as a
constant authority figure in their lives.
2) Later in David’s life, he concentrated upon Bathsheba. They had 4 children together and nothing
is said in the Bible of David chasing after other women after this point in time (he did not add more
wives or mistresses, insofar as we know). Much of the book of Proverbs is David teaching
Solomon. They are Solomon’s notes from these teaching sessions.
3) Solomon fulfills the promise of Prov. 22:6 Train up a child in the way he should go, And when he
is old he will not depart from it. (NKJV) Solomon made many mistakes in the middle of his life.
However, he returned to the teaching of his father in his later years.
4) Although we do not know much about the other sons of David by Bathsheba, they did not become
revolutionaries; and one of them (Nathan—not the prophet) is in the direct line of Jesus Christ.
12. Warnings to believers:
1) Do not marry an unbeliever. 2Cor. 6:14 1Cor. 7:39 9:5
2) The unbeliever can corrupt the believer in marriage (or in other close relationships). 1Cor. 15:33
1Kings 11:3
13. In marriage, there is a separation which occurs from the parents. This means that all decisions ultimate
rest upon the husband; and upon the husband and wife as a team. There will certainly be interaction
between newlyweds and their parents, which may even include financial assistance and advice. However,
that should never reach the point of meddling. Gen. 2:24 Matt. 15:4
14. Marriages are designed by God to be permanent (Matt. 19:6, 8 1Cor. 7:10, 11, 39).
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We have just studied marriage; and when understanding the correct view of marriage, it is also a good idea to
understand what marriage is not; and the use of historical narrative in the Bible to attack both the institution of
marriage and the Bible.
The Bible, being the Word of God, is attacked and belittled; and often used in order to score political points. One
of the great debates of the past few years has been gay marriage. One approach to this topic was those from
people who did not believe in the Bible, did not believe in Jesus Christ; but they knew something about the Bible.
They knew that there were a variety of configurations of marriage found in the Bible; so their reason went like this:
“This stupid kind of marriage is found in the Bible, and Christians believe the Bible; therefore, gay marriage ought
to be legalized and accepted by Christians.”
A graphic made its way around the internet to try to make this argument. I have posted it below to clear up some
of the falsehoods found in the graphic. However, they key here is, just because something is found in the Bible,
that does not mean God wants you to do that thing. Some things in the Bible are descriptive rather than
prescriptive.
Don’t worry about the graphic being too small to read. All of these marriage types will be discussed individually.
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This is an anti-Biblical graphic which lists 8 different kinds of marriage found the Bible. These types of
marriages are described; and, of course, the graphic indicates that the Bible is weird, sexist or whatever to
approve of these kinds of marriages. This graphic confuses an historical record with the Biblical view of
marriage; or it greatly distorts what is found in the Bible. In most cases, the distortion simply takes an historical
incident and assumes that the God of the Bible must approve of it because it is found in the Bible.
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The Marriage Equality graphic comes from this liberal marriage equality website, accessed July 24, 2013.
However, this particular graphic has been picked up and displayed upon hundreds of websites, if not thousands.
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This doctrine is also posted online: Marriage Alternatives Found in the Bible (HTML) (PDF) (WPD).
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So-Called Biblical Alternatives to Marriage
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1. The Bible will always be under attack. As of late, the world does not like the idea of marriage between
one man and one woman; they believe that it ought to include one man and one man; so graphics
proliferate which attack the Biblical view of marriage. Graphics are often used to sway opinion on the
internet, as they require little more than a slogan. They are the bumper stickers of the 21st century. The
graphic above is much more detailed than most.
2. Attacks on marriage include easy divorce; the incorrect approach to marriage; an incorrect view of the
roles of the man and the woman in marriage; a misrepresentation of what is found in the Bible; and the
introduction into society of unbiblical approaches to marriage (such as gay marriage or polygamy).
3. Here, we will focus on a dishonest graphic which has proliferated on the internet about marriage and the
Bible.
4. The overall concept is fairly easy to understand: just because something is found in the Bible, that does
not mean that God condones that action. For example, Cain kills his brother Abel. Just because this is
found in the Bible, does not mean that God condones this act of murder. So it is with the many
alternatives to marriage found in the Bible. They represent historical occurrences; but they do not
necessarily represent God’s concept of marriage.
5. There is also a point which needs to be made about the book of Deuteronomy: these are the words of
Moses spoken to his people at a specific time in history. He took what he knew to be the truth (the Law
of God) and made some specific applications to his people in that era. Therefore, the book of
Deuteronomy has laws which are valid for the Jews in the Jewish dispensation; but were strictly related
to that culture at that time. Moses acts very much like a contemporary judge when interpreting the Bill
of Rights in the light of today’s technology. What Moses said then was valid and binding for that era; but
these laws do not necessarily have a place in our society. However, that does not mean that these laws
are without meaning or application.
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6. The Bible clearly deals with the problems of
alternatives to His prescribed plan for
marriage. We have the problem of
polygamy as well as the problem of a man
having a mistress (concubine):
1) The graphic reads: MAN + WOMAN +
WOMAN + WOMAN... (POLYGAMY)
— [then several examples are then
listed of those in the Bible are were
polygamists]
2) It is certainly true that there were polygamists in the Bible; and that these included some great
believers.
3) King David had around 10 wives and 10 mistresses or lesser wives (often called concubines).
4) Essentially, all of David’s children became wards of the state—that is, the taxpayers of Israel paid
for these children, much like welfare/section 8 housing/food stamps do today. Because their father
David was distracted with being the king, with having too many wives and too many children, and
with skirt-chasing, these children grew up to be criminals, committing several crimes, including rape
and murder; and one led a full-scale revolution against King David. At no time was David’s lifestyle
condoned by God or held up as an example in Scripture as a legitimate alternative to marriage.
5) Rather than David’s marriages being held up as a good thing, David was plagued for about 10 years
with his lousy kids (as a part of his discipline for chasing after a military man’s wife). This was a
form of discipline that God placed on David; but much of it was simply the natural result of having
many wives and children by those women.
6) King Solomon, David’s son, had about 1000 wives and mistresses, and he still writes in the Song
of Solomon of the frustration of not being able to score with just one more woman (the Shulamite
woman).
7) Just because something occurs in the Bible, that does not mean that God approves of it. Kings
David and Solomon’s polygamous marriages were problems for both of these men. The Bible
clearly tells us that Solomon was led astray by his wives and mistresses. 1Kings 11:1–4 reads: And
King Solomon loved many foreign women, even the daughter of Pharaoh, Moabites, Ammonites,
Edomites, Sidonians, Hittites; of the nations which Jehovah had said to the sons of Israel, You shall
not go in to them, and they shall not go in to you; surely they will turn away your heart after their
gods.” Solomon clung to these in love. And he had seven hundred wives, princesses, and three
hundred concubines. And his wives turned away his heart. For it happened when Solomon was
old, his wives turned away his heart after other gods. And his heart was not perfect with Jehovah
his God, as was the heart of David his father. (David never had his heart turned away from God,
despite his many failures in life.)
8) David, Solomon, Abraham and Jacob all had more than one wife and they all wrote portions of the
Bible. Not one of them ever held up polygamy as a valid form of marriage or as a type of marriage
approved by God.
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7. This graphic may be dishonest, but it may
also be simply a misunderstanding on the
part of the marriage equality proponents.
However, marriage equality proponents will
not change their graphic or take it off their
website, even if they find out that it is
mistaken or dishonest. The dissemination
of honest information is not their intention.
They have two goals: (1) to promote homosexuality as a valid lifestyle and cultural norm to the point
where grammar school children in public schools need to be exposed to the notion of homosexual
relationships; and (2) to disparage the Bible. As we get further into this graphic, you will see that
alternative forms of marriage are only part of what they are trying to sell. They will also suggest that these
alternative marriages completely subjugated women.
8. These people suggest that there is a third form of marriage in the Bible where a man simply takes a slave
girl as his mistress (this refers back to Abraham in Gen. 16). This third form of marriage on their list is
not really a marriage, although they list it as one.
1) The graphic reads:
MAN + WOMAN + WOMAN’S PROPERTY GENESIS 16
———————
•man could acquire his wife’s property including her slaves
2) Sometimes a family owned slaves, sometimes a family business owned slaves, sometimes the
husband owned personal slaves and sometimes the wife owned personal slaves. The only reason
for this being listed above is, the person who made this chart simply does not understand that this
is nowhere presented as a marriage in the Bible. Perhaps it was added to have an even 8 forms
of marriage.
3) I think part of what the author of this graphic wanted to do was, show slavery as being okay in the
Bible.
4) Maybe they were trying to draw parallels between Biblical marriage and slavery?
5) Maybe they were suggesting that the man could have sex with his wife’s female slaves? Whatever
the purpose, it is clear in the text of the Bible that Abraham having a son by Sarah’s personal maid
was a Sarah’s idea and it was a bad idea. God honored the fact that the son from Sarah’s maid
came from Abraham; but this made life complicated and miserable for Abraham and Sarah (and
for the slave girl, Hagar).
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9. What about men in the Bible who have wives and mistresses?
1) The graphic reads: MAN + WIVES + CONCUBINES —— [Then a list of various men who had
mistresses follows]
2) This is essentially a repeat of what we
have above.
3) Abraham was talked into having sex
with his wife’s personal maid in order
to produce a child to fulfill the
promises made by God (this was
Sarah, his wife’s idea, not his, and
certainly not God’s). Abraham agreed
to this, and there were resultant
problems in his marriage and in the interaction between the descendants of this son of this union
(Ishmael) and the Jews, who are descended from Abraham and Sarah. Eventually, God had Hagar,
the maid, and her son, separate from Abraham’s family. Essentially, Hagar acted as a surrogate
mother, something which is not encouraged in any way in Scripture.
4) This graphic says that Abraham had two concubines (this is old English for a mistress who lived
with him). Actually, Abraham had one mistress (Hagar) who had relations with Abraham at the
insistence of Abraham’s wife, Sarah. The other woman in question (Keturah) was Abraham’s wife
after Sarah passed away.
5) Elsewhere in Scripture, there are marriages which include mistresses (concubines). This is never
presented as God’s ideal, any more than polygamy is (this is simply a form of polygamy).
6) The one person who could most easily collect wives is a king, and the Bible specifically forbids
kings from taking several wives. This same passage also forbids a king from taking a huge amount
of gold and silver to himself as well (also common temptations for a king). Deut. 17:17 And he [the
king] shall not acquire many wives for himself, lest his heart turn away, nor shall he acquire for
himself excessive silver and gold. (ESV)
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10. In the Bible, there is something known as a levirate marriage,
1) The graphic reads:
MAN + BROTHER’S WIDOW
(LEVIRATE MARRIAGE)
Genesis 38:6–10
————————
•widow who had not borne a son
required to marry her brother in law
•Must submit sexually to her new
husband
2) A favorite theme of those who oppose
the Bible is to present the women as
having absolutely no say in the matter
of marriage or sex. You will note that the widow referenced is required to marry her brother-in-law.
The graphic then adds that she must submit sexually to her new husband. However, that is not
really what the Bible says. The person who wrote the text for this graphic is simply inserting his own
made-up ideas into the Bible—an interpretation which is not supported by any text. The widowed
wife is not required to marry her brother-in-law; nor is she required to sexually submit to him.
3) The levirate marriage is described here: "If brothers dwell together, and one of them dies and has
no son, the wife of the dead man shall not be married outside the family to a stranger. Her
husband's brother shall go in to her and take her as his wife and perform the duty of a husband's
brother to her. And the first son whom she bears shall succeed to the name of his dead brother,
that his name may not be blotted out of Israel. And if the man does not wish to take his
brother's wife, then his brother's wife shall go up to the gate to the elders and say, `My husband's
brother refuses to perpetuate his brother's name in Israel; he will not perform the duty of a
husband's brother to me.' Then the elders of his city shall call him and speak to him, and if he
persists, saying, `I do not wish to take her,' then his brother's wife shall go up to him in the
presence of the elders and pull his sandal off his foot and spit in his face. And she shall answer and
say, `So shall it be done to the man who does not build up his brother's house.' And the name of
his house shall be called in Israel, `The house of him who had his sandal pulled off.' (Deut. 25:5–10;
ESV mostly; emphasis mine).
4) You will note that it is the widowed wife who makes this demand—so, quite obviously, she has more
than just a say in the matter. She initiates the levirate marriage. The graphic incorrectly states that
she must marry her brother-in-law and she must submit sexually to him. That is obviously false
according to a simple reading of the text.
5) Let me add one more thing: the term brother in the Bible is an inexact term, just as it is for us today.
In the Bible, it referred to a close, living male relative.
6) This tradition is first mentioned in Gen. 38:6–10 And Judah took a wife for Er his firstborn, and her
name was Tamar. But Er, Judah's firstborn, was wicked in the sight of the Lord, and the Lord put
him to death. Then Judah said to Onan, "Go in to your brother's wife and perform the duty of a
brother-in-law to her, and raise up offspring for your brother." But Onan knew that the offspring
would not be his. So whenever he went in to his brother's wife he would waste the semen on the
ground, so as not to give offspring to his brother. And what he did was wicked in the sight of the
Lord, and he put him to death also.
7) The passage in Genesis suggests that this was a long-standing tradition, but no information is given
to how this was started. When it took place, there was no Mosaic Law. However, this tradition was
practiced by more than just the Hebrews, and, in some cultures, it was required (which is not the
case for the Bible).
8) As a general principle, it should be noted that the Law of Moses was given to a particular people
at a particular time within the confines of a particular culture. When applying the Mosaic Law to
today, one needs to examine if the principles still hold up in the New Testament or whether they
simply regulate practices in the ancient world. If a particular culture norm or practice disappears
from society, then there is no longer a need to regulate that practice. However, at the same time,
there are principles for things no longer found in our country (slavery for instance) which can be
applied to analogous situations (some of the principles of slavery can be applied to the relationship
between the owner of a business and its workers).
9) When it comes to the levirate marriage law, notice that this is not just for any set of brothers; these
are brothers who dwell together; that is, they live in the same house or on the same compound.
This could be applied by a family not living together, but the passage in Deuteronomy suggests this
is the most common application.
10) The reason for this is, Jewish families in Israel were given a specific piece of land as an inheritance.
One of the applications of a levirate marriage is, every family retained that piece of land for time and
eternity. That is, this land grant was something which is for eternity as well. That does not mean
that the typical Jewish family will be resurrected right there, in front of their old house; but that the
land is both a temporal and an eternal inheritance for the Jews. Therefore, a custom of the ancient
world was given some spiritual significance.
11) If a man is married, but dies before impregnating his wife, his brother is could be called upon to
impregnate the wife, with the understanding that the son from that initial union would be as if he is
the son of the man who has died, and by this, he would carry on his “father’s” name, inherit his
“father’s” estate. It appears that the surviving brother would be responsible to some degree for this
woman—if not married to her; and that the resulting son would be responsible for his mother when
that time came. The way that this would work is, the first son would be heir to the husband who had
died. The remainder of the children born would be heirs to their natural father.
12) This would be just as if a man had a son, went to war, died in that war, and his brother took up for
him in the marriage. With one slight exception: the son would actually have been fathered by the
brother who is alive.
13) When this was codified into Law by Moses, Moses was taking the long-standing concept of a
levirate marriage (found back in Genesis from 400 years previous) and applying it to the concept
of the continuing inheritance of Israel. That is, Israel had a real and eternal inheritance, because
of their relationship to their father and because of their relationship to God. The Mosaic Law took
several long-standing customs of that time period and gave them boundaries and limitations
(slavery being an example of this).
14) In the illustration of Onan above, the problem was not in exercising an improper method of birth
control, but that he had agreed to raise up a son to his brother, but did not. He enjoyed the sexual
union with his brother’s wife, but intentionally did not impregnate her. That was contrary to the
custom of that time.
15) In 2013 America, we have a very difficult time relating to this tradition, because so many men have
married women who are not virgins. However, once a woman was taken in marriage, it was a rare
situation where she would be considered by another man for marriage. She would not be a virgin,
and that was, in most cases, a deal breaker. You may like this and you may not, but that was reality
for millennia. Women having sex with several men has become much more widespread beginning
in the 1960's. However, prior to this, marriage between two virgins was actually quite common. In
some geographic areas, a marriage between virgins was the norm.
16) In the past, the union of just one man with just one woman was seen as God’s design for all
mankind; so that once the husband or the wife passed, the remaining person had already tasted
and enjoyed this unique relationship. In most cases, there was no second wife or second husband
after the death of a spouse.
17) This levirate tradition preserved the name of the husband who had died and provided for the woman
of the husband who had died. This was a testament to a future, eternal inheritance.
18) It should be clear that in the Law, this was not compulsory, but there was strong social pressure on
the brother to fulfill this duty (if the wife of his deceased brother insisted on it).
19) It should be clear by the narrative in Gen. 38 that, this was something which the woman, Tamar,
truly wanted (I did not complete the narrative as it went too far afield of this study).
20) If the woman did not desire a child in this way, then a levirate relation was not pursued.
21) An application of levirate marriage is found in the book of Ruth, where a relative, Boaz, preserved
the inheritance for Ruth, whose husband died before he could father children by her. He was her
kinsman-redeemer and a relative of her deceased husband, but not his brother. As her kinsman-redeemer, Boaz was a picture of Jesus Christ. The woman, Ruth, is not forced to do anything. See
exegesis of the Book of Ruth (HTML) for further information.
22) Clearly, in the book of Ruth and in Moses’ recitation of the principle, the woman’s volition was
integral to this ancient tradition.
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11. A idea that the Bible supports a man marrying his rape victim is simply not accurate at all.
1) The graphic reads:
RAPIST + HIS VICTIM
Deuteronomy 22:29–29
———————
•virgin who is raped must marry her rapist
•Rapist must pay victim’s father 50 shekels of silver for property loss
2) Do you see what this dishonest
graphic is trying to say? In the Bible,
a woman is just a possession, no
different than a slave. If a man rapes
a woman—no problem.
3) There are several pertinent passages,
which need to be taken together.
Ex. 22:16–17 "If a man seduces a
virgin who is not betrothed and lies
with her, he shall give the bride-price
for her and make her his wife. If her father utterly refuses to give her to him, he shall pay money
equal to the bride-price for virgins.” Deut. 22:23–29 "If there is a betrothed virgin, and a man meets
her in the city and lies with her, then you shall bring them both out to the gate of that city, and you
shall stone them to death with stones, the young woman because she did not cry for help though
she was in the city, and the man because he violated his neighbor's wife. So you shall purge the
evil from your midst. But if in the open country a man meets a young woman who is betrothed, and
the man seizes her and lies with her, then only the man who lay with her shall die. But you shall
do nothing to the young woman; she has committed no offense punishable by death. For this case
is like that of a man attacking and murdering his neighbor, because he met her in the open country,
and though the betrothed young woman cried for help there was no one to rescue her. If a man
meets a virgin who is not betrothed, and seizes [= takes] her and lies with her, and they are found,
then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and
she shall be his wife, because he has violated [= humbled] her. He may not divorce her all his days.”
4) In Ex. 22:16–17, the man seduces the woman and takes her virginity. Her father makes the final
determination whether a marriage will be allowed. The logic of the father making the decision here
is, if the young woman allowed herself to be seduced, she may not have the most objective
viewpoint. No doubt there would probably be some input from the young woman. Furthermore,
there is no rape involved.
5) In Deut. 22:23–29, there are three different situations proposed; and three different outcomes.
(1) The first has a woman betrothed to be married, but before the marriage, she is sexually taken
by a man. Because this occurs in the city, both she and the man are stoned to death
because she could have protested loudly if this was rape so that others could have heard her.
(2) In Deut. 22:25–27, a man has sex with a woman who is a betrothed virgin. There is a verb
here used to indicate that force was used; and because the woman could not call out and
receive help, being out in the country, the man is stoned to death.
(3) Finally, in Deut. 22:28–29, it sounds as if it is a similar situation to those previous verses, but
there are several differences: (1) she is not betrothed to be married, but she is a virgin; and
(2) the second verb used is different, which does not necessarily mean that this woman is
raped.
6) The verb found in Deut. 22:25 is clearly rape; but the verb found in v. 27 is not necessarily rape.
So what are the options?
(1) Ex. 22:17 is applicable if she is seduced, which allows the father of the woman to make the
determination of allowing them to get married or not. Ex. 22:27 tells us that, if she is raped,
the man should be stoned to death.
(2) Deut. 22:29 is not a new law, but it simply designates the amount that the man must pay to
marry her. So the woman of Deut. 22:28–29 has not been raped. The man may have been
quite aggressive here, but she has not cried out that she is being raped (as in v. 27), and yet
they are still discovered. Therefore, this occurs in a populated area. In v. 29, she is said to
be humbled. This is because she was a virgin and now she is no longer a virgin. In our
society, this is something very difficult for people to understand. In any case, this is not a
woman who has been raped and the rapist now gets to marry her.
(3) Sex outside of marriage was far more rare in that era than it is today; and the way that society
thought about women who are not virgins is much different then than today. There is nothing
more complex here than figuring out how does a father deal with his daughter who is no
longer a virgin, and, therefore, no longer marriageable.
7) A reasonable objection at this point is, what about my Bible translation? It has the word “rape” in
it? That is simply an inaccurate translation. See the Addendum in Marriage Alternatives Found
in the Bible (HTML) (PDF) (WPD), where this passage is exegeted word-by-word. It will be clear
in the exegesis that this is not rape.
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12. The male soldier and the prisoner of war
(which is, when all is said and done, one
man + one woman).
1) The graphic reads:
MALE SOLDIER + PRISONER OF
WAR
Numbers 31:1–18,
Deuteronomy 21:11–14
—————————————
•under Moses’ command, Israelites
kill every Midianite man, woman and child; save for the virgin girls who are taken as spoils
of war
•Wives must submit sexually to their new owners
2) Num. 31:1–18 is about taking vengeance against Midian. God gave Israel a direct order concerning
Midian, which would suggest that God knows what He is doing. All of the Midianites were to be
killed, except for the women who were virgins, who could be taken as wives. This indicates that the
souls of the virgin women were capable of responding to their Israeli husbands.
3) The general principle is found in Deut. 21:10–14. "When you go out to war against your enemies,
and the LORD your God gives them into your hand and you take them captive, and you see among
the captives a beautiful woman, and you desire to take her to be your wife, and you bring her home
to your house, she shall shave her head and pare her nails. And she shall take off the clothes in
which she was captured and shall remain in your house and lament her father and her mother a full
month. After that you may go in to her and be her husband, and she shall be your wife. But if you
no longer delight in her, you shall let her go where she wants. But you shall not sell her for money,
nor shall you treat her as a slave, since you have humiliated her.” In war, if a man is taken by the
beauty of a woman, she may be taken to his home to be married. In the war, this means that her
family has been killed. The man is to spend a month with her, after she has shaved her head, cut
back her nails, and has mourned for her parents. This woman would look her worst and feel her
worst. If after this, the man still desires her as his wife, he may take her as his wife. If he, after this
month’s time, is no longer enthralled by her, then the soldier must allow her to leave freely. She
cannot be sold into slavery or kept as a slave.
(1) Some points need to be made here. When Israel came to the Land of Promise, everyone
knew who they were and who their God was. What God had done for these slaves was
unprecedented in history. The Jews were not some unknown entity. God’s power in their
recent history was well known to the peoples of the land.
(2) As the Israelites moved along the eastern coast of the Dead Sea, the other peoples could
have brought them food and allowed them to pass through; or they could have caused the
Jews trouble. The Midianites caused the Jews trouble, so they are beat down by the God of
the Jews. The negative volition of the Midianites indicates negative volition toward the God
of the Israelites. The story of the Jews becomes common knowledge among the people of
that region. How they feel about the Jews is how they feel about the God Who made them.
(3) When the Jews entered into the land, the various peoples there could make war with them
or make peace with them. In some cases, individuals from an enemy group would ally
themselves with the Jews.
(4) When a nation decided to go to war against the Jews, they were doing this with the full
knowledge that the God of Israel had delivered them out of Egypt against one of the greatest
armies of that time; and that all who opposed the Jews when they came up the King’s
Highway were defeated.
(5) Rejecting the Jews was tantamount to rejecting the God of the Jews. Therefore, those who
rejected the Jews would face warfare on earth and eternal damnation. Those who accepted
the Jews were received with peace and blessing, and most of these are in Abraham’s bosom
right now.
(6) God allows the Jew soldiers to keep virgins alive for themselves, as long as certain steps
were followed. In ancient wars, whether waged by Jews or by some other group, almost the
entire population would either be killed or placed into slavery (a notable exception would be
when a country is conquered and afterward they pay a tribute to the conquering country for
the next few years or decades, as in the first few verses of Gen. 14).
(7) This Bible-enshrined tradition was not was an opportunity for a soldier to take home a woman
from every battle, have sex with her for a month, and then cut her loose. It was after a month
that they chose to become married; and that would involve sex at that time. Engaging in sex
was tantamount to becoming married. That is what made them married.
(8) I would guess, in most circumstances, the man would explain to the woman what the options
were. It would be logical that some women, based upon the circumstances, would absolutely
reject the Jewish soldier. That means no marriage and she goes free.
(9) The only analogous situation that we have today are men who have fought in Vietnam or in
Korea or in the Philippines at various times who have taken a wife from that area. In some
cases, these were women who came from those who opposed the Americans; but such
women chose to ally themselves with the Americans. While this is not an exact parallel, in
an historical context, it is very similar. No one would look down on the marriage of a soldier
and a woman from North Korea or North Vietnam. Similarly, a man who takes a bride from
the enemy camp was not an unusual thing for that era (one would have to assume that there
is some willingness on the part of the woman).
(10) Throughout this liberal graphic, the free will of the woman is presented as not being an issue.
However, that is not necessarily the case for the passages noted or anywhere else in the
Bible. The Bible does speak of living with an unhappy woman. Prov. 27:15 reads: A wife that
always wants to argue is like water that never stops dripping on a rainy day. (ERV) Similar
passages are found here: Prov. 19:13 21:9, 19 25:24. Any man who has forced or even
coerced a woman into doing something that she did not want to do has rarely found a good
result. In the Bible, when you married a woman, you wanted her onboard. You did not just
take whatever woman, and that was that. Secondly, the actual examples given in Scripture
(like Ruth and Boaz) clearly involve the woman’s volition. The repeated refrain in this false
marriage graphic, that the woman must submit sexually to him, is simply false. Marriage was
not akin to slavery; women were not property in Scripture; and the volition of women was not
ignored. Now, there is probably a much greater expression of a woman’s volition in today’s
society, but that is a societal norm, not a Biblical norm. The only clear Biblical norm is, a
woman who enters into marriage from then on, subjugates herself to her husband. This does
not make her a slave; but it does place her under the authority of her husband. A woman who
does not want this should not get married.
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|
13. A male slave and a female slave (which is
one man + one woman).
1) The graphic reads:
MALE SLAVE + FEMALE SLAVE
Exodus 21:4
————————
•slave owner could assign female
slaves to his male slaves
•female slaves must submit
sexually to their new husbands
2) Ex. 21:4–6 If his master gives him a wife and she bears him sons or daughters, the wife and her
children shall be her master's, and he shall go out alone. But if the slave plainly says, 'I love my
master, my wife, and my children; I will not go out free,' then his master shall bring him to God, and
he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl,
and he shall be his slave forever. Essentially, this is one man and one woman in marriage, with the
added fact that they are both slaves.
3) There were strict laws placed upon the institution of slavery under the Mosaic Law. There was a
time period for which a slave could be owned and there were other constraints. There were also
cultures where there were no restraints on a slave owner.
4) It ought to be noted that, in slavery, the owner was to provide for the slaves. Here, the slave owner
is providing a marriage partner. Note that the slave has the choice here of leaving or remaining,
once his time is up. Incidentally, notice that there is a time limit on Jewish slavery.
5) Note that there is nothing said here about the female slave being required to submit to the male
slave; nor are they required to marry. Also take note of the significant difference of the language.
In the graphic, the slave owner assigns a female slave to the male slave; however, in the text of
Exodus, the slave owner gives a female slave to the male slave. These are very different words
in the Hebrew. The misleading language was added by the gay marriage proponent in this
dishonest graphic. Liberals understand the power of hyperbolic language.
6) In slavery, the slaves belong to their master. If the master has male and female slaves, they may
become interested in one another. It reads that the slave owner gives the female slave to the male
slave. This does not mean that the slave owner has required the marriage; it simply means that,
since he owns the female slave, he gives her to her betrothed—as a father would do.
7) Although nothing is said in Exodus about the volition of the woman, that does not mean that she
had no say in this matter. The focus of this law is upon a male slave being provided a wife by his
master. There is nothing to indicate that a female slave has absolutely no say in this matter.
8) Being the slave of a good master was a good position in life. Abraham’s top slave had a great deal
of power and responsibility (see Gen. 24). Joseph, as a slave, rose to the position of prime minister
in Egypt. So, being a slave was not necessarily a lousy position in life nor was it necessarily a dead
end job. Being a slave in that era was better than being a minimum wage worker in this era. The
master had to provide food and shelter for his slaves; minimum wage workers rarely make enough
to pay for those things. A slave had every bit as much upward potential as a worker on the ground
floor today. A smart slave owner could recognize a good slave and promoted him (or her)
accordingly. Abraham’s slave in Gen. 24 managed all of Abraham’s finances, which were
considerable in that era.
9) As an aside, what we think of as slavery was not allowed in the Bible. You could not go out, find
a few men, capture them, and then sell them as slaves (Ex. 21:16). That was not allowed in the
Bible; that is known as man-stealing and it was a sin. However, a person could work off his debts
as a slave; and a person captured in war could be allowed to live and to serve as a slave.
10) Slaves to Jewish families had a much better time of it than slaves to a nation such as Egypt,
because slavery was tightly regulated by the Mosaic Law. The Mosaic Law took a societal practice
(slavery) and regulated it in order to protect those in slavery.
|
14. In short, there are 3 general problems with many of these characterizations of marriages which are found
in the Bible:
1) Just because something is found in the Bible, that does not mean that God condones it.
2) Some of the “marriages” listed above are misrepresented in the description. Whether honestly or
dishonestly, I cannot say. But, I can pretty much guarantee that, if they read this and understand
the correct interpretation, they will not take down or revise their inaccurate graphics. No one who
has posted this graphic will write below it, “Okay, I understand that marriages #3 and 5 are not really
represented accurately in this graphic.” They will not even write, “There are different interpretations
of this passage.” They are not interested in truth; they are interested in changing minds in favor
of gay marriage and against the Bible.
3) Finally, in many cases, proponents of gay marriage who distribute these graphics completely ignore
the historical context and apply all current norms and standards to these ancient cultures. Such
proponents would not like to see this reversed on them, or they would be executed (homosexual
behavior was not just a sin but a crime punishable by death in the Old Testament).
|
Whenever a sin is promoted as legitimate; there are often attacks upon the Bible as well.
|
As you can see, in general, when those who put this Marriage Alternatives in the Bible graphic together, their
intention was to give the most negative understanding of each sort of union found in Scripture. Their intention
is not to inform or enlighten, but to propagandize.
|
——————————
A Quick Review of Genesis 29:15–18: Jacob pulled one too many fast ones on Esau, his twin brother; and so
he had to quickly leave Canaan or else Esau would have killed him. He traveled to the east where their cousins
lived. Jacob found them and stayed for a month. After that month, Laban, his uncle and boss, said that they
should work out a salary schedule so that Jacob was not working for him for nothing.
Genesis 29:15–18 Then Laban said to Jacob, "Because you are my kinsman, should you therefore serve me for
nothing? Tell me, what shall your wages be?" Now Laban had two daughters. The name of the older was Leah,
and the name of the younger was Rachel. Leah's eyes were weak, but Rachel was beautiful in form and
appearance. Jacob loved Rachel. And he said, "I will serve you seven years for your younger daughter Rachel."
(ESV)
Jacob met Rachel on that very first day and fell in love with her. We have no idea how much interaction occurred
between them in the intervening month, but it would have been limited, due to the culture of that time.
And so says Laban, “Good my giving her to
you more than my giving her to a man
another. Remain with me.”
|
Genesis
29:19
|
Laban then said, “[It is] better that I give her to
you than I give her to another man. Stay with
me.”
|
Laban then said, “It is much better that I give her to you than give her to another man. Therefore, please
stay with me; I accept your terms.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so says Laban, “Good my giving her to you more than my giving her to a man
another. Remain with me.”
Targum of Onkelos And Laban said with deceit, It is better that I give her to thee, than to another man
abide with me.
Latin Vulgate Laban answered: It is better that I give her to you than to another man; stay with
me.
Peshitta (Syriac) And Laban said to him, It is better that I give her to you than that I should give her
to another man; abide with me.
Septuagint (Greek) And Laban said to him, It is better that I should give her to you, than that I should
give her to another man; dwell with me.
Significant differences: There are some additional words in the targum.
Limited Vocabulary Translations:
Bible in Basic English And Laban said, It is better for you to have her than another man: go on living here
with me.
God’s Word™ Laban responded, "It's better that I give her to you than to any other man. Stay with
me."
Good News Bible (TEV) Laban answered, "I would rather give her to you than to anyone else; stay here with
me."
The Message "It is far better," said Laban, "that I give her to you than marry her to some outsider.
Yes. Stay here with me."
NIRV Laban said, "It's better for me to give her to you than to some other man. Stay here
with me."
Thought-for-thought translations; paraphrases:
Common English Bible Laban said, "I'd rather give her to you than to another man. Stay with me."
Contemporary English V. Laban replied, "It's better for me to let you marry Rachel than for someone else to
have her. So stay and work for me."
New Berkeley Version Jacob was in love with Rachel, so he said, “I will serve you seven years for Rachel,
your younger daughter”; to which Laban replied, “I would rather give her to you than
to another man. You stay with me.” V. 18 is included for context.
New Living Translation "Agreed!" Laban replied. "I'd rather give her to you than to anyone else. Stay and
work with me."
Partially literal and partially paraphrased translations:
American English Bible And Laban said to him: 'It's better for me to give her to you than to some other man.
So, come and live with me.'
International Standard V "It's better that I give her to you than to another man," Laban replied, "so stay with
me."
Names of God Bible Laban responded, "It's better that I give her to you than to any other man. Stay with
me."
New Advent (Knox)Bible Better thou, said Laban, than any other husband I could find for her; stay, then, at
my side.
Translation for Translators Laban replied, "It is better for me to let you marry her than for her to marry some
other man!"
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Laban said, "Better to give her to you, than giving her to another man: Dwell with
me."
Ferar-Fenton Bible Laban then replied, "Good; she shall be yours. - I will give her for a wife after you
have stayed with me."
Urim-Thummim Version Then Laban replied, it is better that I give her to you than I should give her to
another man so remain here with me.
Wikipedia Bible Project And Laban said, "Better that I give her to you, then giving her to another man: make
a bond with me."
Catholic Bibles (those having the imprimatur):
New American Bible (2002) Laban replied, "I prefer to give her to you rather than to an outsider. Stay with me."
New Jerusalem Bible Laban replied, 'It is better for me to give her to you than to a stranger; stay with me.'
New RSV Laban said, `It is better that I give her to you than that I should give her to any other
man; stay with me.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Lavan answered, "Better that I give her to you than to someone else; stay with me."
exeGeses companion Bible And Laban says, It is better that I give her to you,
than give her to another man:
settle with me.
Kaplan Translation 'Better I should give her to you than to another man,' replied Laban. 'You can stay
with me.'
Orthodox Jewish Bible And Lavan said, It is better that I give her to thee, than that I should give her to
another ish; abide with me.
Expanded/Embellished Bibles:
The Expanded Bible Laban said, "It would be better for ·her to marry you [Lme to give her to you] than
someone else, so stay here with me."
Kretzmann’s Commentary And Laban said, It is better that I give her to thee than that I should give her to
another man; abide with me. Laban acted with assumed indifference, for his
selfishness and covetousness expected great gain for himself by this arrangement.
NET Bible® Laban replied, "I'd rather give her to you than to another man [Heb "Better my giving
her to you than my giving her to another man."]. Stay with me."
The Voice Laban: Agreed. I'd rather you have her than any other man I know. You may stay
here and work.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Lavan [White] said, it is functional that I give her to you rather than give her to
another man, settle by me,...
English Standard Version Laban said, "It is better that I give her to you than that I should give her to any other
man; stay with me."
Green’s Literal Translation And Laban said, It is better for me to give her to you than to give her to another
man; live with me.
God’s Truth (Tyndale) And Laban answered: it is better that I give her you, than to another man: bide
therefore with me.
Updated Bible Version 2.11 And Laban said, It is better that I give her to you, than I should give her to another
man. Remain with me.
Webster’s Bible Translation And Laban said, [It is] better that I give her to thee, than that I should give her to
another man: abide with me.
Young’s Updated LT And Laban says, “It is better for me to give her to you than to give her to another
man; dwell with me.”
The gist of this verse: Laban agrees to Jacob’s proposal.
Genesis 29:19a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
ţôwb (טוֹב) [pronounced
tohbv]
|
pleasant, pleasing, agreeable,
good, better; approved
|
masculine singular
adjective which can act
like a substantive
|
Strong’s #2896
BDB #373
|
nâthan (נָתַן) [pronounced
naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
Qal infinitive construct
with the 1st person
singular suffix
|
Strong's #5414
BDB #678
|
ʾêth (אֶח) [pronounced
ayth]
|
her, it; untranslated generally;
occasionally to her, toward her
|
sign of the direct object
with the 3rd person
feminine singular suffix
|
Strong's #853
BDB #84
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 2nd
masculine singular suffix
|
No Strong’s #
BDB #510
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
nâthan (נָתַן) [pronounced
naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
Qal infinitive construct
with the 1st person
singular suffix
|
Strong's #5414
BDB #678
|
ʾêth (אֶח) [pronounced
ayth]
|
her, it; untranslated generally;
occasionally to her, toward her
|
sign of the direct object
with the 3rd person
feminine singular suffix
|
Strong's #853
BDB #84
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 2nd
masculine singular suffix
|
No Strong’s #
BDB #510
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾěnôwsh (אֱנוֹש)
[pronounced en-OHSH]
|
mortal, mortal man, mankind;
fallen man, depraved man,
feeble man [liable to disease and
calamity]; peons, hoi polloi, the
great unwashed, rabble
|
masculine singular noun
|
Strong’s #582
BDB #60
|
ʾachêr (אַחֵר)
[pronounced ah-KHEHR]
|
another, following, next; other as
well as foreign, alien, strange
|
adjective/substantive
|
Strong’s #312
BDB #29
|
Translation: Laban then said, “[It is] better that I give her to you than I give her to another man. The adjective
good is used as a comparative here. Rather than the literal my giving, I translated that I give.
There are two primary words for man; and this is the word which refers to fallen, depraved man. By putting Jacob
in apposition to this noun, Laban is giving Jacob a backhanded compliment. Compared to you, he is saying, other
men are depraved and rabble.
James Freeman: It is still customary among many Eastern tribes to give the preference in marriage
to a cousin. It is expected that a man will marry his cousin. He is not compelled to do it, but he has
the right, and she is not allowed to marry any other without his consent.
I suggested earlier that Laban may have even held back his daughters, hoping that they might marry someone
from his family in the west because the last time that took place, there was a marvelous dowry offered. Jacob
shows up with practically nothing and will have to work for his dowry. Notice Laban’s words: “[It is] better that I
give her to you than I give her to another man.” These are not words of enthusiasm here. If you accept my
hypothesis that Laban was hoping to marry off his daughters to his western relatives, and here Jacob shows up
with nothing—then we would expect Laban to be less than enthusiastic. But, all things considered, better to give
his daughter to Jacob than to some other man.
On the bright side, Laban has observed Jacob’s work ethic and, despite Jacob’s many shortcomings (most of
which, Laban knows nothing), it is clear that Jacob is a hard and honest worker. So, Laban can work with that.
What Laban does not realize is, with Jacob, he gets God’s blessings. God often blesses those nearby those He
blesses. So Laban’s business (ranching) would be greatly blessed because Jacob was working for him. This is
known as Blessing by Association (HTML) (PDF) (WPD).
Genesis 29:19b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
yâshab (יָשַב)
[pronounced yaw-SHAHBV]
|
remain, stay; dwell, live, reside;
sit
|
2nd person masculine
singular, Qal imperative
with the cohortative hê
|
Strong's #3427
BDB #442
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 1st
person singular suffix
|
Strong’s #5973
BDB #767
|
Translation: Stay with me.” Since Jacob is a better man for his daughter, Laban urges Jacob to remain with him.
What appears to be the case is, Laban either does not have sons at this time, or his sons are very young.
Therefore, his daughter Rachel is tending the flocks. Laban really needs someone onboard as a head shepherd.
Now, off in the future, Laban’s sons will come into the picture; and Jacob will be considered less of an asset at
that point in time. All of that is related to God’s perfect timing. God will want Jacob to leave Laban and Haran and
return to Canaan.
Later, Laban will defraud Jacob. It is unclear whether he planned this from the beginning (I believe that this option
occurred to him at the beginning). However, if he gets 7 years of work out of Jacob for his daughter, that in itself
is a good deal for him. And this gives him 7 years to determine if there is a better way to play this (I think that
there is a good chance that Laban, already at this time, knew roughly how he was going to play this, and marry
both of his daughters off at the same time).
Jacob is very specific in the woman that he wants. He calls her by name and describes her as Laban’s youngest
daughter. Laban’s answer, on the other hand, is far more cryptic. It sounds as if he has agreed to Jacob’s terms,
but he has not actually said that.
Gen 29:18 Jacob loved Rachel. And he said, "I will serve you seven years for your younger daughter Rachel."
|
Gen 29:19 Laban said, "It is better that I give her to you than that I should give her to any other man; stay with
me." (ESV)
|
Laban’s Answer to Jacob (Various Commentators)
|
Utley: "stay with me" ...is a command...but in context it is an idiomatic way of accepting Jacob's offer to work
seven years for Laban as a price for a bride.
|
Benson: His answer is ambiguous and crafty. For he does not directly grant Jacob’s desire, but only insinuates
his consent to it, in such terms as hid his design, which the event showed.
|
The Cambridge Bible: Laban means that it is in the interests of the family his daughter should be married to one
of their own kindred. The marriage of first cousins is considered especially desirable among the Bedouin.
|
Dr. Peter Pett has a slightly different take: The offer is accepted and it may be that at this stage Laban thought
that Leah might be married within the seven years to someone else thus clearing the way for Jacob. The elder
daughter was often more attractive status-wise. Thus it may be that at this point in time his aim was honest.
|
Wenstrom: In those days, marriage between relatives was regarded as very desirable in that it safeguarded
purity of blood, property of the family and the welfare of the daughter but this is not what Laban is thinking when
he says, “It is better that I give her to you than to give her to another.”
|
Wenstrom continues: Unknown to Jacob was that Laban had no intention of giving Rachel to him before his
older daughter Leah. First he would give Leah and then Rachel in order that he might exploit Jacob to the
maximum and profit greatly. Jacob’s love for Rachel has blinded him as to the true character of Laban.
|
Wenstrom concludes: In order to train Jacob, the Lord has permitted him to reap what he sowed in the sense
that because he deceived his father Isaac, now his uncle Laban will deceive him. The Lord’s plan was for Jacob
to be served by his younger brother but now he will serve his uncle.
|
Bush makes this interesting claim: Jacob, as a younger brother, had an unquestionable claim to Rachel, the
youngest daughter of Laban. Among all the Bedouin Arabs at the present day a man has the exclusive right to
the hand of his first cousin; he is not obliged to marry her, but she cannot be married to another without his
consent. I don’t know if this is true or if it properly applies here.
|
Genesis 29:19 And Laban said, “It is better that I give her to you than that I should give her to another man. Stay
with me.”
Laban looks at this from his own point of view. It makes sense to him to give his daughter—Jacob’s cousin—to
him in marriage, for the amount of work specified. For a normal father, there is rarely a man who is good enough
for his daughter; but Laban reasons that Jacob is probably better than any other prospect (assuming that he has
any). Furthermore—and this is not referenced here—Jacob comes from a well-to-do family. Laban no doubt still
remembers the gifts and the wealth presented to him and his family decades ago from Abraham’s servant. Having
her marry into a wealthy family might be good for him.
However, one has to take into consideration that, Jacob has not shown up to Laban’s home with 10 camels loaded
with stuff. He has arrived possibly with his mother’s nanny, and little else by way of supplies. It could be that
Jacob has simply arrived at the right time with a proposal that appeals to Laban.
Very little of Laban’s devious nature is revealed at first. For the next 7 years, he is going to seem like a good boss
and a good father to Leah and Rachel. Jacob will also seem like a changed man, working hard and honestly for
Laban.
——————————
|
Constable’s Chiasmic Structure of Genesis 29:20–30
|
A Jacob"s payment for his wife ( Genesis 29:20)
B Consummation of the marriage to Leah by deception ( Genesis 29:21-24)
C Jacob"s accusation against Laban ( Genesis 29:25)
C" Laban"s defense ( Genesis 29:26)
B" Consummation of the marriage to Rachel by negotiation ( Genesis 29:27-30 a)
A" Jacob"s payment for his wife ( Genesis 29:30 b).
|
And so serves Jacob in Rachel seven years
and so they are in his eyes as days a few in
his love toward her.
|
Genesis
29:20
|
Jacob served [Laban] near Rachel [for] seven
years, but they are in his estimation a few days
in his love toward her.
|
Jacob served Laban for Rachel for seven years, but this time was, in his estimation, but a few days,
because of his love for her.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so serves Jacob in Rachel seven years and so they are in his eyes as days a
few in his love toward her.
Targum of Onkelos And Jakob served for Rahel seven years; and they seemed in his eyes as a few
days, because he loved her.
Latin Vulgate So Jacob served seven years for Rachel: and they seemed but a few days, because
of the greatness of his love.
Peshitta (Syriac) Thus Jacob served seven years for Rachel; and they seemed to him but a few days
because he was in love with her.
Septuagint (Greek) And Jacob served for Rachel seven years, and they seemed only a few days,
because of the love that he had for her.
Significant differences: The English version of the other ancient translations used seemed to translate in
his eyes. The Latin appears to add a few words.
Limited Vocabulary Translations:
Bible in Basic English And Jacob did seven years' work for Rachel; and because of his love for her it
seemed to him only a very little time.
Easy English So Jacob worked for 7 years for Rachel. But they only seemed like a few days
because he loved her so much.
Easy-to-Read Version So Jacob stayed and worked for Laban for seven years. But it seemed like a very
short time because he loved Rachel very much.
Good News Bible (TEV) Jacob worked seven years so that he could have Rachel, and the time seemed like
only a few days to him, because he loved her.
New Simplified Bible Jacob worked seven years for Laban. The time seemed like only a few days,
because he loved Rachel so much.
Thought-for-thought translations; paraphrases:
Contemporary English V. Jacob worked seven years for Laban, but the time seemed like only a few days,
because he loved Rachel so much.
New Berkeley Version So Jacob did serve seven years to have Rachel; which seemed to him like a few
days because of the love he felt for her.
New Century Version So Jacob worked for Laban seven years so he could marry Rachel. But they
seemed like just a few days to him because he loved Rachel very much.
New Living Translation So Jacob worked seven years to pay for Rachel. But his love for her was so strong
that it seemed to him but a few days.
Partially literal and partially paraphrased translations:
American English Bible Well, Jacob served [Laban] seven years for RachEl, but to him it was like just a few
days, because he loved her so much.
Names of God Bible Jacob worked seven years in return for Rachel, but the years seemed like only a
few days to him because he loved her.
New Advent (Knox)Bible So Jacob worked seven years to win Rachel, and they seemed to him only a few
days, because of the greatness of his love.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob served seven years for Rachel. In his eye it was as one day, for he loved her.
Conservapedia Jacob was serving out his seven years for Rachel, and they became in his eyes like
as many days; that's how much he loved her.
Ferar-Fenton Bible So Jacob waited for Rachel seven years, but they were to him like a single day
because of the love he had for her.
Wikipedia Bible Project And Jacob worked for Rachel, seven years; and they were in his eyes like a few
days, so did he love her.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) To win Rachel, Jacob worked for seven years which seemed to him only a few days,
because he loved her so much.
The Heritage Bible And Ya'aqob served seven years for Rachel and they seemed in his eyes only one
day because of the love he had for her.
New American Bible (2011) So Jacob served seven years for Rachel, yet they seemed to him like a few days
because of his love for her. Hos 12:13.
New Jerusalem Bible So Jacob worked for seven years for Rachel, and they seemed to him like a few
days because he loved her so much.
Revised English Bible When Jacob had worked seven years for Rachel, and they seemed like a few days
because he loved her, he said to Laban, "I have served my time. Give me my wife
that I may lie with her." V. 21 is included for context.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible So Ya'akov worked seven years for Rachel, and it seemed only a few days to him,
because he was so much in love with her.
exeGeses companion Bible And Yaaqov serves seven years for Rachel;
and in his eyes, they are but a day in his love to her:...
Kaplan Translation Jacob worked for seven years for Rachel. But he loved her so much, it seemed like
no more than a few days.
Orthodox Jewish Bible And Ya'akov served sheva shanim for Rachel; and they seemed unto him but a few
yamim, because of the ahavah he had for her.
Restored Names Version And Ya'aqob served seven years for Rachel and they seemed in his eyes only one
day because of the love he had for her.
Expanded/Embellished Bibles:
The Expanded Bible So Jacob worked for Laban seven years so he could marry Rachel. But they
seemed like just a few days to him because he loved Rachel very much.
Kretzmann’s Commentary And Jacob served seven years for Rachel; and they seemed unto him but a few
days for the love he had to her. In comparison with the prize which was held out to
him at the end of the seven years, all the hardships of the service seemed
insignificant. His love for Rachel made him cheerful and joyful, even while he longed
for the end of the seven years.
Lexham English Bible And Jacob worked for Rachel seven years, but they were as a few days in his eyes
because he loved her.
NET Bible® So Jacob worked for seven years to acquire Rachel [Heb "in exchange for
Rachel."]. But they seemed like only a few days to him [But they seemed like only
a few days to him. This need not mean that the time passed quickly. More likely it
means that the price seemed insignificant when compared to what he was getting
in the bargain.] because his love for her was so great [Heb "because of his love for
her." The words "was so great" are supplied for stylistic reasons.].
The Voice So Jacob served Laban for seven years in exchange for Rachel. The years went by
quickly and seemed to him to be only a few days because of the immense love he
had for her.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Ya'aqov [He restrains] served in Rahhel [Ewe] seven years and they existed in his
eyes like a few days with the affection to her,...
Concordant Literal Version And serving is Jacob for Rachel seven years. And becoming are they in his eyes as
several days, in his love for her.
Context Group Version And Jacob served seven years for Rachel. And they were like a few days in his
eyes, for the love he had for her.
Darby Translation And Jacob served seven years for Rachel; and they were in his eyes as single days,
because he loved her.
Emphasized Bible So Jacob served for Rachel—seven years,—and they became, in his eyes, as
single days, for his love to her.
English Standard Version So Jacob served seven years for Rachel, and they seemed to him but a few days
because of the love he had for her.
The Geneva Bible And Jacob served seven years for Rachel; and they seemed unto him [but] a few
days [Meaning after the years were accomplished. ], for the love he had to her.
Green’s Literal Translation And Jacob served seven years for Rachel; and they were in his eyes like a few
days, in his love for her.
NASB So Jacob served seven years for Rachel and they seemed to him but a few days
because of his love for her [Song of Solomon 8:7 ("Many waters cannot quench
love, Nor will rivers overflow it; If a man were to give all the...)].
Webster’s Bible Translation And Jacob served seven years for Rachel; and they seemed to him [but] a few
days, for the love he had to her.
World English Bible Jacob served seven years for Rachel. They seemed to him but a few days, for the
love he had for her.
Young’s Updated LT And Jacob serves for Rachel seven years; and they are in his eyes as some days,
because of his loving her.
The gist of this verse: Jacob, because of his love for Rachel and his anticipation, easily serves Laban for
7 years.
Genesis 29:20a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâbad (עָבַד) [pronounced
ģawb-VAHD]
|
to work, to serve, to labor; to be
a slave to
|
3rd person masculine
singular, Qal imperfect
|
Strong's #5647
BDB #712
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
shebaʿ (שֶבַע)
[pronounced sheb-VAHĢ]
|
seven
|
numeral masculine
construct
|
Strong's #7651
BDB #987
|
shânîym (שָנִים)
[pronounced shaw-NEEM]
|
years
|
feminine plural noun
|
Strong’s #8141
BDB #1040
|
Translation: Jacob served [Laban] near Rachel [for] seven years,... Jacob worked for Laban for a period of seven
years. There is the bêyth preposition used here rather than the lâmed preposition. The bêyth preposition
indicates nearness. So, Jacob was able to observe and see Rachel regularly.
Although Guzik questions Jacob’s ability to work hard, we will find out later that Laban will greatly prosper with
Jacob working. So, whether or not Jacob was used to hard work or not, is not really an issue. He delivered when
it came to his job with Laban’s sheep (God, obviously, prospered both men).
Jacob also works with integrity (something that we will find out later as well), meaning he did what was necessary
and he acted honestly and responsibly when it came to his responsibilities.
According to Guzik, an offer of 7 years of work for a wife was a very generous offer, far more than a dowry
would have normally been.
Genesis 29:20b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
`hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
plural, Qal imperfect
|
Strong's #1961
BDB #224
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿêynayim (עֵינַיִם)
[pronounced ģay-nah-YIM]
|
eyes, two eyes, literal eye(s),
spiritual eyes; face, appearance,
form; surface
|
feminine dual noun with
the 3rd person masculine
singular suffix
|
Strong’s #5869
(and #5871)
BDB #744
|
This phrase is literally in his eyes, but it can be translated in his opinion, in his estimation, in his sight, to his way
of thinking, as he sees [it].
|
kaph or ke (כְּ)
[pronounced ke]
|
like, as, just as; according to,
after; about, approximately
|
preposition of
comparison,
resemblance or
approximation
|
No Strong’s #
BDB #453
|
yâmîym (יָמִים)
[pronounced yaw-MEEM]
|
days, a set of days; time of life,
lifetime; a specific time period, a
year
|
masculine plural noun
|
Strong’s #3117
BDB #398
|
ʾăchâdîym (אֲחָדִים)
[pronounced uh-khaw-DEEM]
|
the same; joined in one, united;
some, a few
|
plural numeral adjective
|
Strong's #259
BDB #25
|
be (בְּ) [pronounced beh]
|
in, into, through; among, in the
midst of; at, by, near, on, before,
in the presence of, upon; with;
to, unto, upon, up to; in respect
to, on account of; by means of,
about, concerning
|
primarily a preposition of
proximity; however, it
has a multitude of
functions
|
No Strong’s #
BDB #88
|
When verbs in the infinitive construct are preceded by the bêyth preposition, be acts as a temporal conjunction;
that is, in their being created = when they were created (Gen. 2:4); in their being in the field = when they were
in the field (Gen. 4:8).
|
When the bêyth preposition is followed by an infinitive, it forms a periphrasis for the gerund and is commonly
expressed by the conjunctions while, when, in that, after that, if, though, even if.
|
ʾahăbâh (אַהָבָה)
[pronounced ah-hub-VAW]
|
[human] love; sexual desire
|
feminine singular noun
often translated like a
verb; with the 3rd person
masculine singular suffix
|
Strong’s #160
BDB #13
|
ʾêth (אֶח) [pronounced
ayth]
|
her, it; untranslated generally;
occasionally to her, toward her
|
sign of the direct object
with the 3rd person
feminine singular suffix
|
Strong's #853
BDB #84
|
Translation: ...but they are in his estimation a few days in his love toward her. To Jacob, these 7 years seemed
like only a few days, because of his love for her. Again, we have the bêyth preposition, so this is more literally,
in his love for her or with respect to his love for her.
Undoubtedly the most romantic verse in the Bible, revealing great depth of emotion on the part of Jacob for
Rachel. Today; if a man was willing to wait as Jacob did for his right woman, if a man, having found the woman
of his dreams, was willing to work for seven years for her, to be faithful to her and to not have premarital sex with
her; how many marriages would end in divorce? This is a commitment and dedication just about unparalleled in
human history, and few, if any, contemporary examples can be found which are comparable.
Every male should reflect upon the example set by Jacob here and take it to heart. This is an honor and integrity
which would make a marriage work. Jacob's eyes are on the future, as he works. He does not have Rachel. He
does not get to marry her first and then work seven years. The impatience and the demands of the typical male
today are pathetic by comparison. When a woman (or a man) has character, he should show this passage to her
(or, his) fiancee. The concept of faithfulness and waiting and commitment and dedication should be discussed
at this point. If you could not wait as did these two, then you should not marry—you have either got the wrong
person or you lack the character and integrity which will preserve and prosper your marriage. We again will see
similar dedication when we study Hosea.
As Thieme said many times, the key to marriage is not finding the right person; the key to marriage is being the
right person. As I write this, our country is being destroyed within by the instability of the institution of marriage
and the lack of real commitment from either party. Over 50% of marriages are ending in divorce; those who
live together and then marry have even a higher failure rate; and those who simply live together have a higher
failure rate yet. Only spiritual maturity, which comes by growth in God's Word, can rescue the pitiful state to which
we have fallen. Preferably this should take place before the marriage and not after.
Jacob has a great many faults; and these are often emphasized (and rightly so). However, there are some good
attributes which he has as well. He is a hard and honest worker (as we will find out); and he is a faithful man in
marriage.
Genesis 29:20 Jacob served Laban for Rachel for seven years, but this time was, in his estimation, but a few
days, because of his love for her.
|
A Labor of Love (Various Commentators on Genesis 29:20)
|
Benson: That is, the work or service of that time seemed but little in comparison of the worth of Rachel. An age
of work will seem but a few days to those that love God, and long for Christ’s appearance.
|
Matthew Henry: Love makes long and hard services short and easy; hence we read of the labour of love.
|
Heb. 6:10 For God is not unjust so as to overlook your work and the love that you have shown for his name
in serving the saints, as you still do. (ESV)
|
Blunt: No other feeling of the human mind could have shortened and sweetened the term of that lengthened
bondage. Ambition, avarice, fear, and a host of similar passions, will all make the bond-slave obedient to the
beck of the hardest taskmaster; but there is none, save love, the master passion of the human heart, which can
enable its possessor to render not only a willing, but a happy and joyful obedience.
|
Kalisch: Words breathing the purest tenderness, and expressing more emphatically than the flowery hyperboles
of romantic phraseology the deep attachment of an affectionate heart. Love capable of shortening seven
laborious years into a term of insignificant brevity, is a flame animating and purifying the soul; a sacred longing,
forming its own delight and happiness.
|
Gill: Jacob here respects not so much the time as the toil and labour of service he endured in it; he thought that
seven years' service was a trifle, like the service of so many days, in comparison of the lovely and worthy
person he obtained thereby; all that he endured was nothing in comparison of her, and through the love he bore
to her: besides, the many pleasant hours he spent in conversation with her made the time slide on insensibly,
so that it seemed to be quickly gone; which shows that his love was pure and constant.
|
Trapp: Of all natural delights, that of marriage is the greatest, because there is the greatest communication of
one creature to another; and according to the degrees of communication are the degrees of delight.
|
Wesley remarks: An age of work will be but as a few days to those that love God, and long for Christ's
appearing.
|
We do not know how often Jacob was allowed to spend with Rachel.
|
Genesis 29:20 And Jacob served seven years for Rachel, but they seemed to him a few days, because of the
love he had for her.
This is a passage which is quite personal. No historian would look back and write these words. Moses as an
editor might preserve these words, but he would not write this himself as part of an historical narrative. In an
historical narrative, it would not occur to someone, 400 years later, to write such words. Moses is called by nearly
all commentators the author of Genesis. If he is the author, how do you explain an observation like this? And just
as obviously, how would Moses know anything about Jacob, let alone this?
Jacob would write these words as a man deeply in love with Rachel. Jacob, as a man who remembers every
single detail of the day that they met, would write these words. For 7 years, he anticipated his marriage to Rachel,
and the hard work that he did just kept him focused on the woman that he loved. For him, the work was nothing.
He possibly saw Rachel every day, and every day his love grew for her (we really do not know if Laban
intentionally kept Jacob and Rachel apart—I would think that he did, and that was not abnormal). He would have
seen her under the auspices of family meals. It is hard to say if there would have been much direct contact
between these two; and there would have been no alone time for them. So, for 7 years, he looked at this woman
every day or he thought about this woman every day, and his love for her continued to grow. The beauty and the
wonder of this 7 years of anticipation gave Jacob great motivation, and the years passed by quickly. One of the
things which is unknown to the current generation is the custom of courtship and engagement. This can be one
of the most wonderful periods of time for a man and a woman in love. There is great anticipation and hope
between two people in love like this.
This is a summary of points taken out of an Introduction to Genesis (HTML) (PDF) (WPD).
|
Moses is NOT the Author of Genesis
|
1. Throughout most of the book of Genesis, we follow one patriarch; we see through the eyes of one
patriarch. From Gen. 12 and forward, most of this book is written from the view of Abraham, Isaac, Jacob
or Joseph. The change from one man’s viewpoint to the viewpoint of his son is generally quite clear, even
though they each present themselves in the 3rd person (which is not unusual, even in an autobiographical
work).
2. Historically, Moses is understood to have written Exodus, Leviticus, Numbers and Deuteronomy.
1) Moses is called the author of the book of the Law of Moses in Joshua 8:31 2Kings 14:6.
2) Moses is called the author of Leviticus in Ezra 6:18.
3. Jesus acknowledges that Moses is the author of Exodus, Leviticus, Numbers and Deuteronomy.
1) The Old Testament is referred to as Moses and the Prophets in Luke 16:29, 31 and as the Law of
Moses, the Prophets and the Psalms in Luke 24:44.
2) Jesus told His audience that they do not really believe Moses’ writings because they do not believe
Jesus’ words (John 5:45–47).
3) Furthermore, Moses is called by Jesus the author of Exodus (Mark 7:10 12:26 John 6:32), the
author of Leviticus (Matt. 8:4 Mark 1:44 Luke 2:22 5:14), the author of Numbers (John 3:14) and
the author of Deuteronomy (Matt. 19:7–8 22:24 Mark 7:10 12:19)—or, at the very least, his
authorship is clearly implied in these passages (in each of those passages, a quote from that book
is attributed to Moses).
4. Jesus never speaks of Moses as writing Genesis.
1) Jesus speaks of God creating man as male and female (quoting Gen. 1:27), but he never cites
Moses as the author. Matt. 19:3–9.
2) Jesus explains that circumcision came through the patriarchs and not through Moses. So, aspects
of the Mosaic Law actually preceded Moses and did not come from him (John 7:20–23). If Moses
wrote Genesis, this parsing of history would have made less sense. John 7:22–23 Then Moses
gave you the rite of circumcision -- not that it had its origin with Moses but with your earlier
forefathers [= the patriarchs] -- and you circumcise a male child even on the Sabbath. Well, if a
male child undergoes circumcision on the Sabbath, to keep the law of Moses from being broken,
are you angry with me for making a man perfectly well on the Sabbath? Jesus’ point is, they
circumcise children on the Sabbath, so how can they complain about Him doing good works on the
Sabbath? However, as an aside, He also states that circumcision predated Moses and comes from
the patriarchs. Jesus could have said, “Did not Moses tell you that the patriarchs began
circumcision?” But, He did not say that because Moses did not tell us that (that is, Moses did not
author Genesis).
5. Similarly the Apostles referred to Moses as author of the Law (Acts 13:39 15:5 28:23 1Cor. 9:9
Heb. 9:19 10:28), of Exodus (Rom. 9:15—where God is said to have spoken to Moses 2Cor. 3:13–15),
of Leviticus (Rom. 10:5 Heb. 9:19), of Deuteronomy (Acts 3:22 7:37 Rom. 10:19 1Cor. 9:9 Heb. 10:28
12:21); and Moses is associated with the book of Numbers in Heb. 3:2, 5. However, when given the
chance to call him the author of Genesis, the Apostles did not in Acts 3:25 7:1–16 Rom. 4:1–3, 9–23
9:6–12 (Moses is, however, mentioned in association with Exodus in v. 15) 1Cor. 6:16 Gal. 3:5–9, 15–18
4:22–26 Eph. 5:31 Heb. 6:13–15 7:1–6 11:8–21 James 2:21–23 1Peter 3:5–6.
6. In most of those passages, a direct reference to Genesis often reads something along the lines of: And
the Scripture foreseeing that God would justify the nations by faith, preached the gospel before to
Abraham: "All the nations will be blessed" "in you." (Gal 3:8 quoting from Gen. 12:3; Green’s literal
translation). When the source for Genesis is mentioned, it is always it stands written or the Scripture
says; in every instance referring back to Genesis, it is never, and Moses wrote or and Moses commanded
(said).
7. Verses that we have studied are intensely personal (such as Gen. 29:20) and make sense if recorded by
the person who experienced this (in this case, Jacob), but would have had no place in an historical
narrative prepared by some author 400 years later.
8. There are even glosses found in the book of Genesis which are more appropriate to having been added
20, 50 or 100 years later; but not 400 years later. Gen. 19:38 The younger also bore a son and called
his name Ben-ammi. He is the father of the Ammonites to this day. (ESV). Giving birth to the son fits in
with the narrative; calling this baby the father of the Ammonites would have been added many years
later—but not necessarily 400 years later.
9. If Moses were the author of Genesis, there would have been problems with the timing. The Jews at the
beginning of the book of Exodus are calling upon their God to deliver them. Now, if Moses wrote the book
of Genesis, how do the Jewish slaves know about their God?
|
At one time, I thought I was the only person who saw the book of Genesis as having been written mostly by the
patriarchs, but, because of the internet, it has become clear that quite a number of commentators believe the
same thing. Answers in Genesis, while disputing the JPED theory of the authorship of the Pentateuch, also list
the various authors of Genesis (about ¾ths of the way down).
|
Other examples and a chart of the authorship of Genesis can be found in the Introduction to Genesis.
|
Genesis 29:20 And Jacob served
seven years for Rachel, but they
seemed to him a few days, because of
the love he had for her.
And, interestingly enough, Jacob,
although not much of a decent human
being at times, turns out to be a man
more than willing to work and to put in
a good day’s labor for his wages. He
was also a man who could experience
great love for a woman.
Genesis 29:19–20 (an R. Crumb
cartoon); from SavageMinds.org; accessed August 12, 2017.
7 years pass.
|
David Guzik on True Love Waits
|
i. In this ancient culture, Jacob was not allowed to spend as much time as he wanted with Rachel. There
were strict social guidelines keeping unmarried men and women apart from each other.
ii. This clearly demonstrates an important principle: true love waits. Jacob was willing to wait seven years
for Rachel.
iii. In 1990, it was reported that in response to the excesses of the sexual revolution, some 400 concerned
single adults have joined the National Chastity Association. Member Elaine Marsh, a 35-year-old legal
secretary from Orange County, described her commitment to celibacy before her marriage: “It comes from
my religion, but it’s more than that,” she says. “I just feel it’s such a precious part of yourself, you don’t
give it to someone when you haven’t made the commitment of marriage.” Founder Mary Meyer says the
group isn’t against sex: “I love hand-holding, I love kissing, I love caressing, I love sex,” she says. “But
even more than I would love to experience these things right now, I want to be able to have a relationship
where I can experience them forever.” This is the kind of wisdom and heart Jacob had.
iv. In the 1990s there was a successful campaign among teens titled “True Love Waits.” It persuaded them
to take the following pledge: “Believing that true love waits, I make a commitment to God, myself, my
family, those I date, my future mate and my future children to be sexually pure until the day I enter a
covenant marriage relationship.” One 18-year-old named Rick said he used to be one of the guys who
would come into school on Monday morning and brag about his sexual exploits. His views changed when
he became a Christian two years ago, and now he is happy to take the pledge. “Sex is something God
made to say, ‘I love you,’“ he said. “If you have sex with everybody, you can’t say I’ve saved this one thing
to say, ‘I love you.’ “
|
It was a very different time and the societal standards were much different. However, God’s principles
concerning marriage still stand today. Society’s take on pre-marital sex is just one more area where people
today reject God and His Word.
|
David Guzik’s Commentary on the Old Testament; courtesy of e-sword; ©2006; Gen. 29:15–20.
|
Jacob Takes Two Wives (vv. 15-30)
|
Genesis 29:15–20 Then Laban said to Jacob, "Because you are my relative, should you therefore serve me
for nothing? Tell me, what shall your wages be?"
|
Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. And
Leah's eyes were weak [soft/tender], but Rachel was beautiful of form and face. Now Jacob loved Rachel, so
he said, "I will serve you seven years for your younger daughter Rachel."
|
Laban said, "It is better that I give her to you than to give her to another man; stay with me."
|
So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her.
|
Jack Ballinger’s Analysis of Genesis 29:15–20: The First Seven Years
|
1. Laban’s proposal introduced my friendly words seems innocent enough (v. 15).
2. On the surface he seems concerned about his nephew’s welfare.
3. For the first month Jacob worked for Laban for just room and board.
4. Laban knows why Jacob is in Haran and what he wants.
5. Laban could have stepped up and helped his nephew get a wife and helped him get what he needed to
get back to his home.
6. But Laban sees Jacob as someone to be exploited.
7. Laban comes off caring when he suggests that it is wrong for Jacob to continue on working for him "for
nothing" since he is family.
8. In that first month Laban figured out what it was that Jacob wanted more than anything else, and that was
his daughter Rachel.
9. Laban is canny, knowing Jacob’s motives he seeks to exploit his "flesh and blood."
10. He exploits Jacob’s affections for Rachel.
11. Laban asks Jacob what he wants for a wage hoping he will ask for his daughter’s hand in marriage.
12. Vv. 16-17 constitute and editorial interruption in the narrative providing necessary background information
for the reader.
13. The meaning of the older daughter’s name is subject to debate.
14. It may mean "wild cow."
15. Rachel’s name means "ewe."
16. Leah’s description is somewhat vague.
17. Only her eyes are mentioned as being tender or soft.
18. The NAS and the NIV use the term "weak."
19. In any case Leah’s eyes for a focal point whether a negative or something else.
20. Rachel’s description on the other hand is glowing as having a "beautiful figure" and an "attractive face."
21. It would appear that the younger daughter got the lion’s share of good genetics.
22. We are informed for the first time that Jacob had fallen in love with Rachel during those first thirty days
of their acquaintance.
23. As noted Laban was aware of their affections.
24. The surprising thing about v. 18 isn’t Jacob’s love for Rachel but the price he was willing to pay to have
her as his wife.
25. This was to demonstrate to her father the degree of Jacob’s affection for this woman.
26. Jacob had no dowry to offer and so he offers to work for his uncle seven years to gain the hand of the
younger daughter.
27. This would constitute the "bride price" or "marriage present" offered by groom to the father of the bride.
28. Jacob offered Laban a very substantial marriage gift if one calculates the minimum wage of a common
laborer over a seven year period.
29. Laban jumps at the offer as it probably was more generous than he would have required had Jacob asked
him to set the time to earn the prize.
30. Laban makes Jacob feel at east telling him that "it is better I give her to you than to another man; stay with
me."
31. Both men go away from the negotiation more than pleased.
32. The question is: Has Laban already schemed to cheat or did this scheme develop over the seven years
when he had no takers for his oldest daughter?
33. Jacob was so head-over-heels in love with Rachel that his seven year stint seemed to him "but a few
days" (v. 20; again echoing his mother’s words).
34. He was in her company during those years (1746-1739 BC), and for that week of years Jacob was broke
but on top of the world!
35. As the days grew near for the wage to be honored Jacob was near delirium, but the reality of what he was
up against was to come crashing down on his blissful future.
|
Ron Snider’s translation of Genesis 29:13–20 So it came about, when Laban heard the news of Jacob his
sister's son, that he ran to meet him, and embraced him and kissed him, and brought him to his house.
Then he related to laban all these things. And laban said to him, "surely you are my bone and my flesh."
And he stayed with him for a month. Then laban said to Jacob, "Because you are my relative, should you
therefore serve me for nothing? Tell me, what shall your wages be?" Now Laban had two daughters; the
name of the older was Leah, and the name of the younger was Rachel. And Leah's eyes were weak; but
Rachel was beautiful of form and face. Now Jacob loved Rachel, so he said, "i will serve you seven years
for your younger daughter Rachel." And Laban said, "it is better that I give her to you than that I should give
her to another man; stay with me." So Jacob served seven years for Rachel and they seemed to him but a few
days because of his love for her.
|
Ron Snider Summarizes Genesis 29:13–20
|
1. Once Laban heard from Rachel the news of Jacob's arrival, he wastes no time in going to meet him.
2. No doubt he was interested in him, but would have also desired news of his sister who had left some
97 years earlier.
3. He displays affection for his relative, although his display was somewhat overdone since he did not
know Jacob.
4. Laban demonstrates at this first meeting a tendency toward insincerity and phoniness.
5. Having received such a welcome greeting, Jacob explains his presence with them.
6. He would have had to relate some, if not all of the events of Chap 27, as well as his journey.
7. He would have probably told them about his visit from the Lord, as well.
8. Laban, after hearing all his account, readily acknowledges him as a close relative, by using the idiom
bone of my bone and flesh of my flesh.
9. Jacob stays 30 days with Laban, without attempting to make any provision for long range plans, since
he expected to hear from his mother shortly.
10. During this time there is no doubt that Laban observed that Jacob was not only physically strong, but
was a competent shepherd.
11. Jacob had a number of STA (sinful trend of Adam) problems, but laziness was not among them.
12. He was a hard worker and God blessed his hard work as He customarily does.
13. Laban desires to enter into some sort of formal contract with Jacob, to ensure that if he stays in the
area, he will be certain of his services.
14. He sees an opportunity to hire a good employee.
15. He suggests that it is not proper for Jacob to continue to work for him without any wages, so he asks
Jacob what it would take to hire him.
16. Laban demonstrates here that the monetary side of things dominates his thinking.
17. Jacob knows that his arrival was unexpected and must feel that he has imposed on Laban to some
degree.
18. Laban exploits this opportunity to get competent labor at a reduced price.
19. The wages between an employer and an employee are to be mutually agreed upon.
20. If either side should renege on the agreement, it should void the agreement.
21. Any labor agreement has the potential for abuse, by either party.
22. Management may seek to take advantage of labor by not rewarding good service, and thus destroying
incentive among the workers.
23. Labor may fail to do their job and thus destroy the trust management has placed in them.
24. In any case there is no place for labor unions to resolve any potential problems which arise.
25. vs 16-17 are parenthetical and explanatory.
26. The two daughters of Laban were not anything alike.
27. Leah had no outstanding physical beauty, and her eyes were her most notable feature.
28. The phrase weak of eyes has two possible explanations:
a. She could not see well.
b. Her eyes were large and soft looking, an attribute not prized in that culture.
29. In either case, she was not nearly as desirable as Rachel.
30. Rachel was a voluptuous woman who was exceedingly beautiful to look at.
31. vs 18 introduces us to the fact that Jacob had fallen for Rachel after only some 30 days.
32. No doubt Laban was aware of this and would use this knowledge to his advantage.
33. Jacob makes an offer to serve Laban for 7 years for the privilege of marrying his daughter.
34. Laban states what is still true to this very time among the middle eastern cultures, the desire on his part
to marry his daughter to some relative than a total stranger.
35. In the case of Jacob, he would be all the more valuable, since he was strong and competent.
36. The idea of his daughter's happiness does not seem to enter his thinking, as much as having such a
desirable son-in-law.
37. Laban has seven years of free labor, since his daughter would have eventually gotten married anyway.
38. There can be no doubt that Jacob really loved Rachel, since he was penniless and desired her more
than money.
39. His love and devotion for Rachel are recorded in vs 20, where it states that time flew by for Jacob.
40. Another obvious thing about true love is that it is willing to wait for its fulfillment.
41. Jacob loves Rachel, but does not receive her as his bride for 7 years.
42. RM/RW do not have to be in a hurry to enter and consummate their relationship.
43. Note that Laban never actually gives complete agreement to the wages which Jacob requests.
|
——————————
Laban Deceives Jacob; Jacob's Marriage to Leah and Rachel
And so says Jacob unto Laban, “Give my
woman [to me] for are fulfilled my days, and
I will go in unto her.”
|
Genesis
29:21
|
Jacob then said to Laban, “Give my wife [to
me] for my days [of service] have been
fulfilled; so that I may go in unto her.”
|
Jacob then said to Laban, “Give me my wife, for my days of service to you have been completed; so that
I may take her as my wife.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so says Jacob unto Laban, “Give my woman [to me] for are fulfilled my days,
and I will go in unto her.”
Targum of Onkelos And Jakob said to Laban, Give me my wife: for the days of my service are
completed, and I will go in with her.
Latin Vulgate And he said to Laban: Give me my wife; for now the time is fulfilled, that I may go
in unto her.
Peshitta (Syriac) And Jacob said to Laban, Give me my wife, for my days are fulfilled, that I may go
in unto her.
Septuagint (Greek) And Jacob said to Laban, Give me my wife, for my days are fulfilled, that I may go
in to her.
Significant differences: Me or to me is not found in the Hebrew text; but one might reasonably deduce it.
The targum adds some additional text.
Limited Vocabulary Translations:
Bible in Basic English Then Jacob said to Laban, Give me my wife so that I may have her, for the days are
ended.
Easy English Then Jacob said to Laban, `Give my wife to me, so that I can have sex with her. I
have finished the 7 years of work.'
Easy-to-Read Version After seven years Jacob said to Laban, “Give me Rachel so that I can marry her.
My time of work for you is finished.”
God’s Word™ At the end of the seven years Jacob said to Laban, "The time is up; give me my
wife! I want to sleep with her."
Good News Bible (TEV) Then Jacob said to Laban, "The time is up; let me marry your daughter."
The Message Then Jacob said to Laban, "Give me my wife; I've completed what we agreed I'd do.
I'm ready to consummate my marriage."
NIRV Then Jacob said to Laban, "Give me my wife. I've completed my time. I want to
make love to her."
New Simplified Bible Jacob said to Laban: »Give me my wife for the time is completed. I want to marry
Rachel now!«
Thought-for-thought translations; paraphrases:
Contemporary English V. Jacob said to Laban, "The time is up, and I want to marry Rachel now!"
New Berkeley Version Then Jacob said to Laban, “Give me my wife; for my time is up; let me go in to her.”
New Century Version After seven years Jacob said to Laban, "Give me Rachel so that I may marry her.
The time I promised to work for you is over."
New Life Bible Then Jacob said to Laban, "Give me my wife so I may go in to her. For my time is
finished.”
New Living Translation Finally, the time came for him to marry her. "I have fulfilled my agreement," Jacob
said to Laban. "Now give me my wife so I can sleep with her."
Partially literal and partially paraphrased translations:
American English Bible Then Jacob told Laban: 'Now, give me my woman, because I've served my time.'
Beck’s American Translation Then Jacob told Laban, “Give me my wife; my time is up. I want to marry her.”
International Standard V Eventually, Jacob told Laban, "Bring me my wife, now that my time of service [The
Heb. lacks of service] has been completed, so I can go be with her."
Names of God Bible At the end of the seven years Jacob said to Laban, "The time is up; give me my
wife! I want to sleep with her."
New Advent (Knox)Bible Then he said to Laban, Give me my bride; the time has come now for me to wed
her.
Today’s NIV Then Jacob said to Laban, "Give me my wife. My time is completed, and I want to
make love to her."
Translation for Translators After the seven years were ended, Jacob said to Laban, "Let me marry Rachel now,
because the time we agreed upon for me to work for you is ended, and I want to
marry her. [EUP]"
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob said to Laban, "Grant my woman to come into her, for my days are full."
Conservapedia Jacob said to Laban, "Give me my wife, for my days are fulfilled, so that I may come
to her." The "days" referred to here are not Jacob's term of service, but the
minimum interval between betrothal and marriage. That interval was one week (see
below). Jacob wasn't wasting any time. The "coming" referred to is the
consummation.
Ferar-Fenton Bible Then Jacob said to Laban, " Give me my wife, for the time is up, and I will go to
her."
HCSB Then Jacob said to Laban, "Give me my wife, for my time is completed. I want to
sleep with her."
NIV, ©2011 Then Jacob said to Laban, "Give me my wife. My time is completed, and I want to
make love to her [Judges 15:1 Later on, at the time of wheat harvest, Samson took
a young goat and went to visit his wife. He...]."
Unlocked Literal Bible Then Jacob said to Laban, “Give me my wife, for my days have been
completed—so that I may marry her!”
Urim-Thummim Version And Jacob said to Laban, give me my woman for my days are accomplished that
I may sexually possess her.
Wikipedia Bible Project And Jacob said to Laban, bring my wife, because I have completed all the
workdays, and I will come to her.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Jacob then said to Laban, “Give me my wife, for I have served my time and I want
to lie with her.”
New American Bible (2011) Then Jacob said to Laban, "Give me my wife, that I may consummate my marriage
with her, for my term is now completed."
New Jerusalem Bible Then Jacob said to Laban, 'Give me my wife, for my time is up and I should like to
go to her.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Ya'akov said to Lavan, "Give me my wife, since my time is finished, so that I can
start living with her."
The Complete Tanach And Jacob said to Laban, "Give me my wife, for my days are completed, that I may
come to her."
|
for my days are completed: [The days] of which my mother told me.
Moreover, my days are completed, for I am already eighty-four years old. When
will I raise up twelve tribes? This is what he [meant when he] said, “that I may
come to her.” Now, isn’t it true that even the most degenerate person would not
say this? But he (Jacob) meant [that he intended] to beget generations. — [from
Gen. Rabbah 70:18]
|
exeGeses companion Bible ...and Yaaqov says to Laban,
Give me my woman;
for I fulfilled my days to go in to her.
JPS (Tanakh—1917) And Jacob said unto Laban: 'Give me my wife, for my days are filled, that I may go
in unto her.'
Judaica Press Complete T. And Jacob said to Laban, "Give me my wife, for my days are completed, that I may
come to her."
Kaplan Translation Finally Jacob said to Laban, 'The time is up. Give me my bride and let me marry
her.'
Orthodox Jewish Bible And Ya'akov said unto Lavan, Give me my isha, for my yamim are completed, that
I may go in unto her.
Expanded/Embellished Bibles:
The Amplified Bible Finally, Jacob said to Laban, Give me my wife, for my time is completed, so that I
may take her to me.
The Expanded Bible After seven years Jacob said to Laban, "Give me ·Rachel [Lmy woman/wife] so that
I may ·marry [Lgo to] her. ·The time I promised to work for you is over [LMy days are
fulfilled]."
Kretzmann’s Commentary Jacob Marries Leah and Rachel
And Jacob said unto Laban, at the end of the seven years, Give me my wife, for my
days are fulfilled, that I may go in unto her. Note that he calls Rachel his wife,
although only engaged to her, for a rightful betrothal is as binding as marriage in the
sight of God.
Lexham English Bible And Jacob said to Laban, "Give [me] my wife, that I may go in to her, for {my time}
is completed."
NET Bible® Finally Jacob said [Heb "and Jacob said.] to Laban, "Give me my wife, for my time
of service is up [Heb "my days are fulfilled."]. I want to have marital relations with
her [Heb "and I will go in to her." The verb is a cohortative; it may be subordinated
to the preceding request, "that I may go in," or it may be an independent clause
expressing his desire. The verb "go in" in this context refers to sexual intercourse
(i.e., the consummation of the marriage).]."
The Voice When the time came, Jacob approached Laban.
Jacob: I have now completed seven years of work for you. I ask you now to give
me my wife so that I may consummate my marriage.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Ya'aqov [He restrains] said to Lavan [White], provide my woman given that my days
are filled and I will come to her,...
Concordant Literal Version And saying is Jacob to Laban, "Grant me my wife, for fulfilled are my days, and I will
come to her.
Context Group Version And Jacob said to Laban, Give me my woman { or wife }, for my days are fulfilled,
that I may go in to her.
Darby Translation And Jacob said to Laban, Give [me] my wife, for my days are fulfilled, that I may go
in to her.
English Standard Version Then Jacob said to Laban, "Give me my wife that I may go in to her, for my time is
completed."
Green’s Literal Translation And Jacob said to Laban, Give my wife, for my days are completed. And let me go
in to her.
God’s Truth (Tyndale) And Jacob said unto Laban: give me my wife, that I may lie with her. For the time
appointed me is come.
NASB Laban's Treachery
Then Jacob said to Laban, "Give me my wife, for my time is [Lit days are]
completed, that I may go in [Judges 15:1 (But after a while, in the time of wheat
harvest, Samson visited his wife with a young goat, and...)] to her."
Webster’s Bible Translation And Jacob said to Laban, Give [me] my wife (for my days are fulfilled) that I may go
in to her.
Young’s Updated LT And Jacob says unto Laban, “Give up my wife, for my days have been fulfilled, and
I go in unto her”
The gist of this verse: Upon the completion of 7 years of work, Jacob asks for his woman to be given to
him.
Genesis 29:21a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
yâhab (יָהַב) [pronounced
yaw-HAWBV]
|
give, give here; grant, permit;
provide [with reflexive]; place,
put, set; ascribe
|
2nd person masculine
singular, Qal imperative
with a voluntative hê
|
Strong’s #3051
BDB #396
|
Here, Owens has with the cohortative hê; which is the same result of hanging a hê onto the end of the verb.
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
ʾîshshâh (אִשָּה)
[pronounced eesh-SHAW]
|
woman, wife
|
feminine singular noun
with the 1st person
singular suffix
|
Strong's #802
BDB #61
|
Translation: Jacob then said to Laban, “Give my wife [to me]... You will notice that Jacob approach Laban
concerning this matter. It is my opinion that Laban was fully aware of the time frame and that he already had set
up a plan (I think he developed the plan, to some extent, even before Jacob specifically asked for Rachel).
However, if he can get an extra day or an extra month of work from Jacob, he is happy to have that.
Genesis 29:21b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
mâlêʾ (מָלֵא) [pronounced
maw-LAY]
|
to fill, to make full; to be filled, to
be full, to fulfill; to be
accomplished, to be ended; to
consecrate; to fill [the hand]
|
3rd person plural, Qal
imperfect
|
Strong's #4390
BDB #569
|
yâmîym (יָמִים)
[pronounced yaw-MEEM]
|
days, a set of days; time of life,
lifetime; a specific time period, a
year
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #3117
BDB #398
|
Translation: ...for my days [of service] have been fulfilled;... Jacob reminds Laban that he has fulfilled his
obligation to him of serving for 7 years. This time has come to an end; Jacob fulfilled his part of the bargain. No
doubt, both Jacob and Laban were paying close attention to this; and Jacob brings it to Laban’s attention.
Genesis 29:21c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance; to attain
|
1st person singular, Qal
imperfect with the
cohortative hê
|
Strong’s #935
BDB #97
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied) with the
3rd person feminine
singular suffix
|
Strong's #413
BDB #39
|
Translation: ...so that I may go in unto her.” I do find this interesting, as Jacob has imagined Rachel for all of this
time. However, it does seem unusual that he say this to her father, even though this is not a crude expression.
It is euphemistic, but clear. This suggests to me that was relatively common to say; or that Laban himself has
made remarks which make Jacob feel as if saying this is not a crudity. This might be quite similar to someone
today speaking of the wedding night of a just-married couple.
This verse and vv. 23–25 tell us that Jacob and Rachel did not have sexual relations prior to marriage. They
waited, although, it is very likely that they did not have a choice here (it was generally common for the father to
protect his daughter until her day of marriage). Now, during that time, Laban has not married off Leah and he
has done quite well having Jacob work for him. Jacob's dedication toward Rachel resulted in the fact that he
worked hard for Laban. He had some good qualitites, which are finally coming out.
Genesis 29:21 Jacob then said to Laban, “Give me my wife, for my days of service to you have been
completed; so that I may take her as my wife.”
|
End of the Seven Years (Several Commentators)
|
Speaking for Jacob, Clarke writes: My seven years are now completed, let me have my wife, for whom I have
given this service as a dowry.
|
Jamieson, Fausset and Brown: At the expiry of the stipulated term the marriage festivities were held. But an
infamous fraud was practised on Jacob, and on his showing a righteous indignation, the usage of the country
was pleaded in excuse. No plea of kindred should ever be allowed to come in opposition to the claim of
justice.
|
Utley: Obviously, Laban was in no hurry even at the end of seven years, to give Jacob his daughter. This shows
something of the tendency that will be seen throughout these verses concerning the manipulative techniques
of Laban. He was looking out for his immediate family's interests.
|
Unfortunately for Jacob, Laban is even more devious than Jacob is. There appears to be almost a genetic
predisposition toward this which came through his mother Rebekah; and this trait will now be seen in Laban.
Genesis 29:21 And Jacob said to Laban, “Give me my wife, for my days are fulfilled, so that I may go in to her.”
Jacob kept track of the time. Laban probably did but would not have said anything. For Laban, if he got 8 years
of free work from Jacob, that would have been fine too. Laban used other people. He used his own daughter to
build up his own business. He will also cheat Jacob in this whole marriage business as well—very much like Jacob
cheated Esau.
Jacob was certainly mindful of the time. And he wanted this woman. He wanted Rachel.
——————————
And so gathers together Laban all men of the
place and so he makes a feast.
|
Genesis
29:22
|
So, Laban gathered all the men of that place
together and he made a celebratory feast.
|
Therefore, Laban gathered all the men of that place together and he held a celebratory feast.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so gathers together Laban all men of the place and so he makes a feast.
Targum of Onkelos And Laban gathered all the men of the place, and made them a feast. Answering
he said to them, Behold, seven years since Jakob came to us the wells have not
failed and the watered places are multiplied: and now come, let us counsel against
him cunning counsel, that he may remain with us. And they gave him cunning
counsel that he should take Leah to him instead of Rahel.
Targum (Pseudo-Jonathan) And Laban gathered all the people of the place, and made a feast. And Laban
answered and said to them, Behold seven years are from the coming of this just
man to us; our waterings have not failed, and our springs are many: and now come,
give me counsel how we may settle (or subject) him among us yet seven years. And
they gave him cunning counsel to take Leah to him instead of Rahel.
Latin Vulgate And he, having invited a great number of his friends to the feast, made the
marriage.
Peshitta (Syriac) And so Laban gathered together all the men of the place and made a feast.
Septuagint (Greek) And Laban gathered together all the men of the place, and made a marriage feast.
Significant differences: The targums are filled with additional text. The Latin has friends instead of men;
and marriage rather than feast. The Greek marriage feast is probably okay.
Limited Vocabulary Translations:
Easy English So Laban gathered together all the local men and he made a *feast.
Easy-to-Read Version So Laban gave a party for all the people in that place.
Good News Bible (TEV) So Laban gave a wedding feast and invited everyone.
The Message Laban invited everyone around and threw a big feast.
NIRV So Laban brought all of the people of the place together and had a big dinner
prepared.
Thought-for-thought translations; paraphrases:
Contemporary English V. So Laban gave a big feast and invited all their neighbors.
New Berkeley Version Laban then invited all the people there and served a banquet.
New Century Version So Laban gave a feast for all the people there.
New Life Bible And Laban gathered all the men of the place together, and made a special supper.
New Living Translation So Laban invited everyone in the neighborhood and prepared a wedding feast.
Partially literal and partially paraphrased translations:
American English Bible So Laban assembled all the people and prepared a wedding banquet.
Beck’s American Translation So Laban got all the men of the place together and gave a dinner.
International Standard V So Laban gathered all the men who lived in that place and held a wedding festival.
New Advent (Knox)Bible So Laban invited a great company of his friends to the wedding feast;...
Mostly literal renderings (with some occasional paraphrasing):
NIV, ©2011 So Laban brought together all the people of the place and gave a feast.
Judges 14:10 Isa. 25:6 John 2:1-2
Catholic Bibles (those having the imprimatur):
New American Bible (2011) So Laban invited all the local inhabitants and gave a banquet.
Revised English Bible Laban brought all the people of the place together and held a wedding feast.
Jewish/Hebrew Names Bibles:
exeGeses companion Bible And Laban gathers all the men of the place
and works a banquet:...
Kaplan Translation [Laban] invited all the local people and made a wedding feast.
Orthodox Jewish Bible And Lavan gathered together all the anshei hamakom, and made a mishteh (feast).
Expanded/Embellished Bibles:
The Amplified Bible And Laban gathered together all the men of the place and made a feast [with
drinking].
The Expanded Bible So Laban gave a ·feast [banquet] for all the people there.
Kretzmann’s Commentary And Laban gathered together all the men of the place, and made a feast. He
arranged the customary marriage-festival, making it as splendid as his wealth
allowed.
NET Bible® So Laban invited all the people [Heb "men."] of that place and prepared a feast.
The Voice So Laban gathered together all of the people in the area and prepared a great feast.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Lavan [White] gathered all the men of the place and he made a feast,...
Concordant Literal Version And gathering is Laban all the mortals of the place and is making a feast.
English Standard Version So Laban gathered together all the people of the place and made a feast.
Green’s Literal Translation And Laban gathered all the men of the place and made a feast.
God’s Truth (Tyndale) Then Laban bade all the men of that place, and made a feast.
Webster’s Bible Translation And Laban assembled all the men of the place, and made a feast.
Young’s Updated LT And Laban gathers all the men of the place, and makes a banquet.
The gist of this verse: Laban throws a wedding feast.
Genesis 29:22a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâçaph (אָסַף)
[pronounced aw-SAHF]
|
to collect, to relocate, to transfer,
to transport, to gather (together),
to gather and remove, to remove
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #622
BDB #62
|
This is at least the third time that this verb is used in this chapter.
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
kôl (כֹּל) [pronounced
kohl]
|
with a plural noun, it is rendered
all of, all; any of
|
masculine singular
construct with a
masculine plural noun
|
Strong’s #3605
BDB #481
|
ʾănâshîym (אֲנָשִים)
[pronounced uh-NAW-sheem]; also spelled
ʾîyshîym (אִישִים)
[pronounced ee-SHEEM]
|
men; inhabitants, citizens;
companions; soldiers, followers
|
masculine plural
construct
|
Strong's #376
BDB #35
|
mâqôwm (מָקוֹם)
[pronounced maw-KOHM]
|
place, situated; for a soldier, it
may mean where he is stationed;
for people in general, it would be
their place of abode (which could
be their house or their town)
|
masculine singular noun
with the definite article
|
Strong’s #4725
BDB #879
|
Translation: So, Laban gathered all the men of that place together... This is the third time in this chapter that this
verb is used. It is not clear if we are speaking of the men of Laban’s town or whether these are the men who work
for him. Reasonably we may assume these are men with whom Laban has a relationship. It seems reasonable
to suppose that, come what may, they will back Laban up.
Genesis 29:22b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture; accomplish
|
3rd person masculine
singular, Qal imperfect
|
Strong's #6213
BDB #793
|
mishteh (מִשְתֶּה)
[pronounced mishe-TEH]
|
a feast, a drink, a drinking bout,
a party, a banquet
|
masculine singular noun
|
Strong’s #4960
BDB #1059
|
Translation: ...and he made a celebratory feast. Laban holds a feast for Jacob and his impending nuptials. This
party is, more or less, the celebration of the wedding. The wedding night, where Jacob takes the virginity of
Laban’s daughter, makes the marriage official. This is so fundamental, and goes back so far in history, that even
today, in most nations, a marriage can be annulled if the marriage is not consummated (even in nations where
the dissolusion of a marriage is not easy to get).
Dinners and celebrations are commonly done with marriages. However, there is an additional reason that Laban
is throwing this feast—everyone who comes to the feast will know that Jacob is marrying Laban’s daughter.
Throughout this feast, Laban continually refers to Jacob becoming the husband of his daughter. Most assuredly,
he never speaks specifically of his daughter Rachel. This is how his mind works. He will switch daughters on
Jacob, so that Jacob wakes up the next morning in the arms of Leah.
Genesis 29:22 Therefore, Laban gathered all the men of that place together and he held a celebratory feast.
|
The Marriage Feast—Commentators on Genesis 29:22
|
The Cambridge Bible: The marriage feast was a great affair. The ceremonial lasted for seven days. Cf.
Judges 14:10; Judges 14:12; Tob. 11:18. “All the men of the place,” not only “brethren,” i.e. “relations,” are
invited. “The place” is the residence of a large community, cf. Gen. 29:26.
|
Clarke: Laban - made a feast - משתה mishteh signifies a feast of drinking. As marriage was a very solemn
contract, there is much reason to believe that sacrifices were offered on the occasion, and libations poured out;
and we know that on festival occasions a cup of wine was offered to every guest; and as this was drunk with
particular ceremonies, the feast might derive its name from this circumstance, which was the most prominent
and observable on such occasions.
|
Benson: Laban gathered all the men of the place — His kindred and neighbours, according to custom,
Judges 14:10–11; John 2:1–2. Probably he collected a greater number, that the marriage might be more
solemn and public, and that Jacob, being overawed by their presence and authority, might not attempt to
disannul the marriage and reject Leah, which otherwise he might have done.
|
Dr. Peter Pett: The wedding feast is arranged. It will last for seven days (Gen. 29:27). And it is now that we
first begin to see Laban’s deceitful ways, although we must be fair and recognise that he has been put in a
difficult position. He had hoped that Leah might be married off, but it had not happened, and custom forbade
Rachel being married first.
|
Whedon: The marriage festival, in such a home as Laban’s, would doubtless be worthy of all parties. It was
continued seven days. Comp. Gen. 29:27–28; Judges 14:12; Judges 14:17.
|
Although some commentators speak of the bride being heavily veiled, she may not be in attendance. Even
though this is specifically a wedding feast, that does not mean that the bride is there. They do not have a
ceremony as we do where vows are exchanged.
|
Genesis 29:22 And Laban gathered together all the men of the place, and made a feast.
To celebrate the nuptials, Laban throws a feast. You see here that he gathers together the men of the place. That
means, this was a bachelor party, of sorts. At this feast, it is likely that some drinking took place.
Jacob does not realize, but Laban is gathering up witnesses (this is how I read the landscape). Laban is going
to paint Jacob into a cultural corner.
Before we go on to the next verse, I want you to think back on why Jacob is there in Padan-aram. At the direction
of his mother, Jacob went to his virtually blind father and pretended to be Esau, his brother. He pretended to be
Isaac’s other son and he deceived his father in this way, taking the blessing that Isaac had meant for Esau.
God’s plan is not moved forward on deception. God’s people are not advanced in life by duplicity. This scheme
was not what allowed God’s blessing through Isaac to fall upon Jacob, but a dishonest act by an adult man who
should have known better.
God is able to bring His will to pass, despite the deception and evil that men do. God works all things together
for the good. This theme will be continued even here.
One of the amazing truths found in the final quarter of Genesis is, God’s plan moves forward, whether we are
speaking of the life of Jacob (who often fought against God) or the lift of Joseph (who understood the will of God
and usually placed himself in the right place doing the right thing).
Genesis 29:22 Therefore, Laban gathered all the men of that place together and he held a celebratory feast.
|
Trapp on the Marriage Feast in the Bible
|
Never more seasonable, surely, than [a marriage feast] at the recovery of the lost rib. The wedding day is
called, "The day of the rejoicing of a man’s heart". {Son. 3:11} Our Saviour graced such a feast with his
presence and first miracle: he supplied them with wine to glad their hearts; not with a little, for health’s sake
only, but with a great quantity, for sober delight and honest affluence. It is noted as an absurd thing in
Samson’s wife, that "she wept all the days of the feast". {Judges 14:17} A feast, then, there was at Samson’s
wedding, and of seven days’ continuance. And so there was at Jacob’s, as may be gathered out of Gen. 29:27.
"Fulfil her week," saith Laban; to wit, of banquet or bride–ale, as we call it: only that of Chrysostom comes here
in fitly, De nuptiis Iacobi legimus; de choreis et tripudiis non legimus :of Jacob’s wedding feast we read; but of
dancing and dalliance, of tracing and tripping on the toe, we read not. In maxima libertate, minima licentia ,
saith Salvian. Merry we may be, at such a time, but in the Lord: eat and drink we may, but "before the Lord".
{Deut. 12:7} The old world may be a warning to us: they "fed without fear"; {Judges 1:12} and therefore perished
without favour. Let such look to it, as "live in pleasure, and are wanton"; {James 5:5} that eat to excess, and
drink to drunkenness, accounting nothing mirth, but madness; no bread sweet, but stolen; no such pleasure,
as to have the devil their playfellow; so "nourishing their hearts as in a day of slaughter," or belly–cheer,
{James 5:5} and swallowing down those murdering morsels now, that they must digest in hell.
|
Mention of marriage feasts in the Bible: Judges 14:10–18, Rth. 4:10–13, Matt. 22:2–10, Matt. 25:1–10,
John 2:1–10, Rev. 19:9 .
|
John Trapp A Commentary on the Old and New Testaments; Edited by W. Webster and Hugh Martin; e-sword, Gen. 29:22.
|
——————————
Based upon this passage, the NEV Commentary asks: [It is] hard to imagine that Rachel didn't get
wind of the conspiracy, and was not in some way part of it too. We are to suppose that in the earlier
part of the ceremony, Rachel was acting the part of the bride; and then, as stated here, only in the
evening, when Jacob was drunk, was Leah brought to Jacob. The idea was clearly that once Jacob
had slept with her, he had to have her as his wife. So Rachel was surely involved in the deception.
After all, where was she whilst all this was going on? What did she feel, what did she say? There
are a few assumptions made in this commentary—that Rachel was there at the marriage celebration
before their wedding night. We do not know that to be true. However, I will provide a fairly good
explanation as to who exactly was in on this deception and why.
And so he is in the evening and so he takes
Leah his daughter and so he brings her unto
him. And so he goes in unto her.
|
Genesis
29:23
|
And so it is in the evening that Laban [lit., he]
takes his daughter Leah and brings her to
Jacob [lit., him]. And Jacob [lit., he] goes in
unto her.
|
Later that evening, Laban took his daughter Leah and brought her to Jacob and Jacob had relations with
her, not knowing that she was Leah.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he is in the evening and so he takes Leah his daughter and so he brings her
unto him. And so he goes in unto her.
Targum of Onkelos And it was in the evening that he brought Leah his daughter, and introduced her to
him, and he went in with her.
Latin Vulgate And at night he brought in Lia, his daughter, to him,...
Peshitta (Syriac) And it came to pass in the evening, he took Leah his daughter, and brought her to
him; and Jacob went in unto her.
Septuagint (Greek) And so it was, that he took his daughter Leah, and brought her in to Jacob, and
Jacob went in to her.
Significant differences: The targum has introduced rather than brings. The Latin leaves off that Jacob went
in unto her (a fairly important part of the narrative). However, the Latin adds that
detail to the end of v. 24.
Limited Vocabulary Translations:
Easy English But in the evening he took his daughter Leah and he brought her to Jacob. And
Jacob had sex with Leah.
Easy-to-Read Version That night, Laban brought his daughter Leah to Jacob. Jacob and Leah had sexual
relations together.
God’s Word™ In the evening he took his daughter Leah and brought her to Jacob. Jacob slept with
her. When morning came, he realized it was Leah.
Good News Bible (TEV) But that night, instead of Rachel, he took Leah to Jacob, and Jacob had intercourse
with her.
The Message At evening, though, he got his daughter Leah and brought her to the marriage bed,
and Jacob slept with her.
NIRV But when evening came, he gave his daughter Leah to Jacob. And Jacob made
love to her.
New Simplified Bible In the evening when it was dark, he took Leah, his daughter, and gave her to him.
Jacob slept with her.
Thought-for-thought translations; paraphrases:
Common English Bible However, in the evening, he took his daughter Leah and brought her to Jacob, and
he slept with her.
Contemporary English V. But that evening he brought Leah to Jacob, who married her and spent the night
with her.
New Berkeley Version But in the evening he took his daughter Leah to him and he went in to her.
New Century Version That evening he brought his daughter Leah to Jacob, and they had sexual relations.
New Living Translation But that night, when it was dark, Laban took Leah to Jacob, and he slept with her.
Translation for Translators But that evening, instead of taking Rachel to Jacob, Laban took his older daughter,
Leah, to him. But because it was already dark, he could not see that it was Leah
and not Rachel, and he had sex [EUP] with her.
Partially literal and partially paraphrased translations:
American English Bible Then that evening, he took his daughter LeAh and brought her to Jacob, and Jacob
[had sex] with her.
Beck’s American Translation But in the evening he took his daughter Leah and brought her to Jacob, who
married her.
International Standard V Laban Deceives Jacob
That night Laban took his daughter Leah and brought her to Jacob [Lit. him]. He
had marital relations with her.
Names of God Bible In the evening he took his daughter Leah and brought her to Jacob. Jacob slept with
her. When morning came, he realized it was Leah. The first part of verse 25 (in
Hebrew) has been placed in verse 23 to express the complex Hebrew paragraph
structure more clearly in English.
New Advent (Knox)Bible ...but that night he matched Jacob with his daughter Lia instead,...
Today’s NIV But when evening came, he took his daughter Leah and brought her to Jacob, and
Jacob made love to her.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia And it happened in the evening, that he took his daughter Leah and brought her to
him, and he came to her.
Ferar-Fenton Bible ...and when it was dark he took Leah his daughter and brought her to him, and he
went to her.
NIV, ©2011 But when evening came, he took his daughter Leah [Genesis 29:16 (Now Laban
had two daughters; the name of the older was Leah, and the name of the younger
was Rachel.)] and brought her to Jacob, and Jacob made love to her.
Unlocked Literal Bible In the evening, Laban took Leah his daughter and brought her to Jacob, who slept
with her.
Urim-Thummim Version Then at sunset, he took Leah his daughter and brought her to him, and he
possessed her sexually.
Wikipedia Bible Project And it was in the evening, and he took Leah, his daughter, and brought her to him;
and he came to her.
Catholic Bibles (those having the imprimatur):
The Heritage Bible And it was in the dusk that he took Leah, his daughter, and brought her to him and
he went in to her.
New American Bible (2011) At nightfall he took his daughter Leah and brought her to Jacob, and he
consummated the marriage with her.
New Jerusalem Bible But when night came, he took his daughter Leah and brought her to Jacob, and he
slept with her..
Revised English Bible In the evening he took his daughter Leah and brought her to Jacob, and he lay with
her.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible In the evening he took Le'ah his daughter and brought her to Ya'akov, and he went
in and slept with her.
exeGeses companion Bible ...and so be it, in the evening,
he takes Leah his daughter and brings her to him;
and he goes in to her.
Kaplan Translation In the evening, he took his daughter Leah and brought her to [Jacob] who
consummated the marriage with her.
Orthodox Jewish Bible And it came to pass in the erev, that he took Leah his bat, and brought her to him;
and he went in unto her.
Expanded/Embellished Bibles:
The Amplified Bible But when night came, he took Leah his daughter and brought her to [Jacob], who
had intercourse with her.
The Expanded Bible That evening he brought his daughter Leah to Jacob, and ·they had sexual relations
[Lhe (Jacob) went into her].
Kretzmann’s Commentary And it came to pass in the evening that he took Leah, his daughter, and brought her
to him; and he went in unto her. This deception on Laban's part could be carried
out all the more easily, since custom required that the bride be heavily veiled when
led to the bridegroom and to the bridal chamber.
Lexham English Bible And it happened [that] in the evening he took Leah his daughter and brought her to
him, and he went in to her.
NET Bible® In the evening he brought his daughter Leah to Jacob [Heb "to him"; the referent
(Jacob) has been specified in the translation for clarity.], and Jacob [Heb "he"; the
referent (Jacob) has been specified in the translation for clarity] had marital relations
with her [Heb "went in to her." The expression "went in to" in this context refers to
sexual intercourse, i.e., the consummation of the marriage.].
The Voice But in the evening, he took his daughter Leah and brought her to Jacob, and Jacob
slept with her thinking she was Rachel.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and it came to pass in the evening and he took Le'ah [Weary] his daughter and he
brought her to him and he came to her,...
Concordant Literal Version And coming is it in the evening that Laban is taking Leah, his daughter, and is
bringing her to Jacob, and Jacob is coming to her.
English Standard Version But in the evening he took his daughter Leah and brought her to Jacob, and he
went in to her.
The Geneva Bible And it came to pass in the evening, that he took Leah his daughter, and brought her
to him; and he went in unto her. The reason Jacob was deceived was that in
ancient times the wife was covered with a veil, when she was brought to her
husband as a sign of purity and humbleness.
God’s Truth (Tyndale) And when even was come, he took Lea his daughter and brought her to him: and
he went in unto Her.
NASB Now in the evening he took his daughter Leah, and brought her to him; and Jacob
went in to her.
World English Bible It happened in the evening, that he took Leah his daughter, and brought her to him.
He went in to her.
Young’s Updated LT And it comes to pass in the evening, that he takes Leah, his daughter, and brings
her in unto him, and he goes in unto her.
The gist of this verse: Laban brings Leah to Jacob that night rather than Rachel. Jacob unknowingly
consummates his marriage with Leah.
Genesis 29:23a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
Without a specific subject and object, the verb hâyâh often means and it will come to be, and it will come to
pass, then it came to pass (with the wâw consecutive). It may be more idiomatically rendered subsequently,
afterwards, later on, in the course of time, after which. Generally, the verb does not match the gender whatever
nearby noun could be the subject (and, as often, there is no noun nearby which would fulfill the conditions of
being a subject).
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿereb (עֶרֶב) [pronounced
ĢEH-rebv]
|
evening, sunset
|
masculine singular noun
with the definite article
|
Strong’s #6153
BDB #787
|
Translation: And so it is in the evening... Sometimes, the verb to be simply advances the action. It means and
so it comes to pass; and so it is.
The reason the time of day is important is, Jacob is not going to know who has come to him in the middle of the
night.
Genesis 29:23b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
lâqach (לָקַח)
[pronounced law-KAHKH]
|
to take, to take away, to take in
marriage; to seize
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #3947
BDB #542
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
Lêʾâh (לֵאָה) [pronounced
lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1323
BDB #123
|
Translation: ...that Laban [lit., he] takes his daughter Leah... The daughter Jacob was expecting was Rachel;
but Laban is going to bring Leah to him. This means that Leah must be in on this to some extent. In order for
Laban to get away with this, Leah cannot speak. Now, no matter what story Laban tells Leah (“Jacob decided that
he wanted to marry you”), she has also been told not to speak. I can envision Leah being told not to say anything
on her wedding night, as that is tradition—so, there may be a way to exonerate her from this deception.
Genesis 29:23c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to take in, to bring [near, against,
upon], to come in with, to carry,
to cause to come [in], to gather,
to bring to pass
|
3rd person masculine
singular, Hiphil imperfect
|
Strong’s #935
BDB #97
|
ʾêth (אֶח) [pronounced
ayth]
|
her, it; untranslated generally;
occasionally to her, toward her
|
sign of the direct object
with the 3rd person
feminine singular suffix
|
Strong's #853
BDB #84
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied) with the
3rd person feminine
singular suffix
|
Strong's #413
BDB #39
|
Translation: ...and brings her to Jacob [lit., him]. In the Hebrew, it is clear as to who is who; I have added the
proper names in order to clarify the actions.
We are unsure about what part Rachel played in all of this. Was she taken away for a period of time and Jacob
give a story about her being gone? We don’t know. Did Laban tell her that Jacob wanted her sister instead?
Somehow, in some way, Rachel was kept away completely from Jacob and Leah was brought to him. Leah was
probably complicit in this deception; Rachel possibly not. But we really don’t know. However, it is clear that Laban
is the mastermind of this entire deception.
The NET Bible: Laban's deception of Jacob by giving him the older daughter instead of the younger
was God's way of disciplining the deceiver who tricked his older brother. D. Kidner says this account
is "the very embodiment of anti-climax, and this moment a miniature of man's disillusion, experienced
from Eden onwards" (Genesis [TOTC], 160). G. von Rad notes, "That Laban secretly gave the
unloved Leah to the man in love was, to be sure, a monstrous blow, a masterpiece of shameless
treachery.It was certainly a move by which he won for himself far and wide the coarsest laughter"
(Genesis [OTL], 291).
It is reasonable to assume that Laban engineered things so that Jacob and Rachel saw very little of one another
in the final months preceding the marriage. There was probably not a point in time when Jacob and Rachel beheld
one another and remarked, “The next time we see each other, we will be married.”
Genesis 29:23d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance; to attain
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #935
BDB #97
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied) with the
3rd person feminine
singular suffix
|
Strong's #413
BDB #39
|
Translation: And Jacob [lit., he] goes in unto her. Although some details are not given us; apparently Leah went
to Jacob in the dark and nothing was said (at least by Leah). Jacob may have been somewhat inebriated (but
Laban would see to it that he is not dead drunk). Their marriage was consummated, so that there was no backing
out for Jacob at that point.
Whereas, I see Laban as a scheming rat who had some plans from the very beginning, Dr. Peter Pett
cuts him more of a break than I do: we must be fair and recognise that he has been put in a difficult
position. He had hoped that Leah might be married off, but it had not happened, and custom forbade
Rachel being married first.
Pett continues: As he ponders the problem he sees the solution. Instead of being open and honest
he foists Leah, who would be heavily veiled for the wedding, on Jacob. When they go to bed it is dark
and presumably Leah kept silent. Thus Jacob does not realise until daylight that his silent and
submissive companion is Leah. And by then it is too late. He is legally committed to Leah.
This feast would involve some drinking and it would have been completely dark when Leah was brought to Jacob.
Leah would have been a part of this duplicity. She was not the one who concocted this plan, but she was likely
in collusion with her father. She needed only to say a word to Jacob—just one word, and he wouldn't have
consummated their marriage. Jacob was not in love with her. Now she and Rachel would be similar in form and
their fragrance would be similar. In the dark, since Jacob had not slept with Rachel, he would not be able to tell
the difference.
Now, you will note that there is a big feast here offered by Laban. He is not a generous man. This may be
customary; however, since he pulls this switch on Jacob, my thinking is that he wanted a whole lot of witnesses
to the fact of the marriage. It is likely that neither sister is around for the feast. There may have been some
drinking which occurred as well, with Jacob being encouraged to imbibe (I say this as an educated guess; we do
not find it in the Hebrew text).
Genesis 29:23 And it happened in the evening, he [Laban] took his daughter Leah and brought her to him [Jacob].
And he [Jacob] went in to her [Leah].
Laban apparently made some arrangements with Jacob; and this may have been the standard way of doing things.
Laban brought Jacob’s wife to him in the evening. However, Laban brings Leah to him rather than Rachel. We
will reasonably assume that it is pitch dark, Jacob might be a little tipsy, and that was part of what Laban planned.
As a result, Jacob consummates his marriage to Leah, thinking he is consummating his marriage with Rachel.
Utley asks the kind of questions many might ask: Although it was obvious from Laban's character that this kind
of behavior was to be expected, it is surprising that Leah did not say something or that Rachel did not say
something. But, we must judge this day in light of its own culture and not in ours, and because of the lack of
specific textual information modern interpreters must not speculate.
|
We have no idea how Rachel was edged out here and Leah was put in. This was certainly Laban’s doing, but
we do not know what he said or did to pull this off.
|
What Laban may have done to bring Leah to Jacob rather than Rachel
|
1. There are things that we know for certain: Leah went to the marriage bed rather than Rachel; and Jacob,
quite obviously, expected Rachel.
2. Leah would have had to refrain from talking during that night, or Jacob would have known. Obviously,
things were pitch black, so that Jacob had no idea that the women in bed with him was Leah and not
Rachel.
3. We do not know how much interaction occurred between Leah, Rachel and Jacob. Once Jacob and
Laban came to an agreement, it is possible that almost all communication between Jacob and the
daughters was ended.
4. Laban could have told Leah that Jacob was going to marry both sisters, and sent her in. We must bear
in mind that, whatever happened, Leah was told to keep quiet.
5. Laban could have told both Rachel and Leah that Jacob had changed his mind, and wanted Leah.
6. Laban could have convinced Leah to go along with him and to agree to quietly go with Jacob in the middle
of the night.
7. Laban could have simply told Leah, “You will not get married unless you marry Jacob. It is that simple.
I am your father; do what I tell you to do.”
8. Laban could have send Rachel away for a time, where she did not realize when Jacob was going to marry
her. She may simply have not been told when their marriage was to occur.
9. There is the possibility that Laban, as the father of Leah and Rachel, told them exactly what was
happening and why. They would have known that it is traditional for the older daughter to marry first.
10. Did Laban deceived his daughters at all here? Did he tell them, “Jacob has agreed to this”? Or, did he
say, “I know that Jacob will marry both of you.”
11. There is certainly the possibility that Laban, Leah, and Rachel all know what is going on. That would
perhaps be the simplest explanation.
12. Even though Laban did not tell Jacob in advance, “You cannot marry Rachel until Leah is first married;”
he may have said this to Leah and Rachel. If this is the local custom (and I have no doubt that it was),
then this may have been all that these gals needed to hear in order to go along with Laban’s plan.
Remember that, at this point in time, Leah and Rachel’s ties to their father were much deeper than their
ties to Jacob (this will change, however, after 13 years of marriage).
13. That explanation allows for the relationship between Jacob, Leah and Rachel that we observe. Leah,
even though she is not the favored wife, will clearly be a part of their family, bearing children on a regular
basis (which requires some cooperation from Jacob and from Rachel).
14. Let us assume, for the moment, that Laban, Leah and Rachel are all onboard for this marriage of Jacob
to the two sisters (which I think is the most likely scenario); why not get Jacob in on the deal? Why not
explain to him up front as to why he must also marry Leah? My opinion—and let me emphasize that this
is still just speculation—is that Jacob may or may not have agreed and, more importantly to Laban, Jacob
may not have agreed to working 14 years. His love for Rachel was so strong that, I believe he would have
considered marrying both women; but more as a favor to Laban and to have Rachel; which agreement
would have precluded working 14 years.
15. However, exactly this happened, Laban wanted this to ultimately benefit him and his business.
|
As you see, there are several different things which Laban could have done, resulting in Leah going to be with
Jacob rather than Rachel. Obviously, all of this is speculation.
|
Personally, I lean toward Laban informing his daughters of what he would be doing, as per the traditions of their
land, and that, being under his authority, they agreed to it.
|
How did Jacob not figure out what was happening? Both Leah and Rachel were sisters, and we must reasonably
assume that their body types were not dramatically different. Leah was brought over at night, when it is pitch dark.
Jacob has no doubt imbibed in alcohol and was probably egged on to some extent by his uncle (but, he could not
be dead drunk). And, it is absolutely imperative that Leah not say a single word that night.
Genesis 29:23 Later that evening, Laban took his daughter Leah and brought her to Jacob and Jacob had
relations with her, not knowing that she was Leah.
|
Laban’s Guile (Commentators on Genesis 29:23)
|
Benson: This deceit he might the more easily practise, as it was customary in those times to bring the bride to
her husband veiled, and without lights. This guile of Laban undoubtedly sorely grieved Jacob; and perhaps it
happened as a punishment to him for the guile he had used in supplanting his brother.
|
Clarke: As the bride was always veiled, and the bride chamber generally dark, or nearly so, and as Leah was
brought to Jacob in the evening, the imposition here practiced might easily pass undetected by Jacob, till the
ensuing day discovered the fraud.
|
Gill: After the feast was over, and the guests were departed; when it was night, a fit season [for Laban] to
execute his designs, and practise deceit, that he took Leah his daughter, and brought her...to Jacob, in his
apartment, his bedchamber, or to him in bed (it is still the custom in some eastern countries for the bridegroom
to go to bed first, and then the bride comes, or is brought to him in the dark, and veiled, so that he sees her not).
Armenians have now such a custom at their marriages that the husband goes to bed first; nor does the bride
put off her veil till in bed (o): and in Barbary the bride is brought to the bridegroom's house, and with some of her
female relations conveyed into a private room (p); then the bride's mother, or some very near relation, introduces
the bridegroom to his new spouse, who is in the dark, and obliged in modesty not to speak or answer upon any
account: and if this was the case here, as it is highly probable it was, the imposition on Jacob is easily
accounted for.
|
Dr. Peter Pett: [Laban] ponders the problem [and] he sees the solution. Instead of being open and honest he
foists Leah, who would be heavily veiled for the wedding, on Jacob. When they go to bed it is dark and
presumably Leah kept silent. Thus Jacob does not realise until daylight that his silent and submissive
companion is Leah. And by then it is too late. He is legally committed to Leah. I personally think that Laban
had a plan like this nearly from the beginning.
|
Whedon: There was no formal public ceremony of marriage; the parties were not openly presented to one
another, but in the evening the bride, closely veiled, was led to the husband’s tent. Hence the ease with which
it was possible to present Leah to Jacob instead of Rachel.
|
One more thing ought to be considered. Jacob, in his wildest imagination, would never have thought that Laban
would do this. Laban was able to think of this, but Jacob could not think far enough outside the box to prepare
for something like this. Up to this point in time, I would guess that Jacob looked upon his Uncle Laban as a
pretty good guy.
|
Was Leah God’s Plan A for Jacob? At least two commentators remark something along the lines of, it was
God’s intention for Jacob to marry Leah all along. One claims that Leah is Jacob’s right woman; the NEV
Commentary says, the Divine 'Plan A' that he marry Leah. The NEV Commentary adds, that Jacob was
obsessed with Rachel. Love in its early stages tends to be somewhat obsessive. Furthermore, how can anyone
claim that, if a person is in love and about to marry the woman he loves, that giving him a substitute should be
acceptable? It is not obsessive to want to be married to the person you expected to marry.
It seems that some commentators certainly want to speculate about Jacob’s marriages and come to the conclusion
that, he should have married Leah and Leah alone.
The NEV Commentary writes: [Jacob] had a Divinely provided opportunity here to accept Leah as the
wife God intended, and return home to the eretz, trusting God to keep His promise of bringing him
home in peace. But his infatuation with the unspiritual Rachel and his pride led him to agree. And so
many spiritual people have become obsessed with an unspiritual partner, leading to many wasted
years, and frustration of the Divine possibilities for them. And we all miss Divine possibilities and
potentials.
Although speculation as to what might have been is sometimes interesting, it is, in many cases, irrelevant. Jacob
is who he is; Laban is who he is. Leah and Rachel are who they are. God brings His plan to fruition not just in
spite of who people are, but based upon who they are. Although we have genuine free will, as God designed us;
God also knows us perfectly, He knows all circumstances in our future perfectly, and He knows who we are and
what we will do in our lives. This does not negate free will; it allows for free will.
Furthermore, bear in mind that polygamy was not disallowed at this time in human history. Although we can
deduce from the first few chapters of Genesis that God’s design for man and woman is a permanent union
between one man and one woman, and that such a union is natural and best protects the woman and the
subsequent children, there is still no hard-and-fast rule against polygamy. My point being, Jacob will not sin to
marry both Leah and Rachel. See the Doctrine of Polygamy is alluded to (HTML) (PDF) (WPD).
Now, if this seems weird to you, don’t worry—we live in the Church Age and polygamy is not allowed. There are
cults where polygamy or some form of it is allowed, but that is not an option for the Church Age believer (and case
histories in the Bible make it clear that polygamy is not the way to go if one desires happiness in life).
——————————
And so gives Laban to her Zilpah his maid to
Leah his daughter [for a] maid.
|
Genesis
29:24
|
Laban also gave Zilpah his maid to his
daughter Leah [to be her] maid.
|
(Laban also gave Zilpah his maid to his daughter Leah to be her maid.)
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so gives Laban to her Zilpah his maid to Leah his daughter [for a] maid.
Targum of Onkelos And Laban gave to him Zilpha his daughter, whom his concubine had borne to him,
and he delivered her to Leah his daughter to be her handmaid.
Latin Vulgate Giving his daughter a handmaid, named Zelpha. Now when Jacob had gone in to
her according to custom, when morning was come he saw it was Lia. In the Latin,
there is more text for v. 24.
Peshitta (Syriac) And Laban gave Zilpah his maid to his daughter Leah for a servant.
Septuagint (Greek) And Laban gave his maid Zilpah to his daughter Leah, as a maid for her.
Significant differences: The targum has a lot of additional text. What should have been in v. 23, in the
Latin, is found in v. 24.
Limited Vocabulary Translations:
Bible in Basic English And Laban gave Zilpah, his servant-girl, to Leah, to be her waiting-woman.
Easy English (Laban gave his maid Zilpah to his daughter Leah to be Leah's maid.)
Thought-for-thought translations; paraphrases:
Contemporary English V. Laban also gave Zilpah to Leah as her servant woman.
New Life Bible Laban also took Zilpah, a woman who served him, and gave her to his daughter
Leah, to serve her.
Translation for Translators (Laban had already given his slave girl Zilpah to his daughter Leah to be her
maid/servant.)
Partially literal and partially paraphrased translations:
American English Bible Laban also gave his servant ZelPha to his daughter LeAh, to be her handmaid.
International Standard V Laban also gave his servant woman Zilpah to Leah to be her maidservant.
New Advent (Knox)Bible So Laban invited a great company of his friends to the wedding feast; but that night
he matched Jacob with his daughter Lia instead, giving her a maid called Zelpha to
wait on her. So, with all due ceremony, Jacob took her to his bed, and it was not till
morning he found out that it was Lia. Vv. 22–23 are included for context.
Today’s NIV And Laban gave his servant Zilpah to his daughter as her attendant.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia Laban gave his maid, Zilpah, to his daughter Leah for a handmaid. This
relationship will be important later on.
Ferar-Fenton Bible Laban also gave Zilfa his servant, to Leah to be her servant.
Jubilee Bible 2000 And Laban gave unto his daughter Leah Zilpah, his maid, for a handmaid.
NIV, ©2011 And Laban gave his servant Zilpah [Genesis 30:9 (When Leah saw that she had
stopped having children, she took her servant Zilpah and gave her to...)] to his
daughter as her attendant [Genesis 16:1 (Now Sarai, Abram's wife, had borne him
no children. But she had an Egyptian slave named Hagar;)].
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Laban gave his slave girl Zilpah to Leah to be her maid.
New American Bible (2011) Laban assigned his maidservant Zilpah to his daughter Leah as her maidservant.
Revised English Bible At the same time Laban gave his slave-girl Zilpah to his daughter Leah.
Jewish/Hebrew Names Bibles:
exeGeses companion Bible And Laban gives his daughter Leah
Zilpah his maid as her maid.
Kaplan Translation Laban had also given his servant Zilpah to his daughter Leah to be her handmaid.
A servant rather than a slave (Lekach Tov; Josephus, Antiquities 1:19:8).
Orthodox Jewish Bible And Lavan gave unto his daughter Leah Zilpah shifchato (his maid) for a shifchah.
Restored Names Version And Laban gave his slave girl Zilpah to his daughter Le'ah as a slavegirl..
Expanded/Embellished Bibles:
Kretzmann’s Commentary And Laban gave unto his daughter Leah Zilpah, his maid, for an handmaid. This
fact is here expressly mentioned on account of later developments.
Lexham English Bible And Laban gave Zilpah his female servant to her, to Leah his daughter [as] a female
servant.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Lavan [White] gave her Zilpah [Trickling], his maid, to Le'ah [Weary], his daughter, for
a maid,...
Footnote: - The word Maid (final word of the verse) appears to be missing the prefix
"to~" (see 29:29 for a comparison).
Concordant Literal Version And giving is Laban Zilpah, his maid, to Leah, his daughter, for a maid.
Context Group Version And Laban gave Zilpah his female slave to his daughter Leah for a slave.
English Standard Version (Laban gave [Or had given; also verse 29] his female servant [Genesis 30:9-12]
Zilpah to his daughter Leah to be her servant.)
Green’s Literal Translation And Laban gave to her Zilpah, his slave-girl, to his daughter Leah as a slave.
God’s Truth (Tyndale) And Laban gave unto his daughter Lea, Zilpha his maid, to be her servant.
Third Millennium Bible And Laban gave unto his daughter Leah, Zilpah his maid for a handmaid.
World English Bible Laban gave Zilpah his handmaid to his daughter Leah for a handmaid.
Young’s Updated LT And Laban gives to her Zilpah, his maid-servant, to Leah his daughter, a maid-servant.
The gist of this verse: Laban gives his own personal servant, Zilpah, to Leah to be her servant.
Genesis 29:24
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâthan (נָתַן) [pronounced
naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
3rd person masculine
singular, Qal imperfect
|
Strong's #5414
BDB #678
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person feminine singular
suffix
|
No Strong’s #
BDB #510
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
Zilepâh (זִלְפָה)
[pronounced zihl-PAW]
|
a trickling (as myrrh fragrant
dropping) transliterated Zilpah
|
feminine singular proper
noun
|
Strong’s #2153
BDB #273
|
ISBE says the meaning of her name is unknown; Wenstrom suggests her name means intimacy (I could
not find anyone else with that opinion). Dr. Thomas Constable says that her name means: small nose.
|
shiphechâh (שִפְחָה)
[pronounced shif-KHAW]
|
maid, maid-servant, household
servant, handmaid, female slave
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8198
BDB #1046
|
Lêʾâh (לֵאָה) [pronounced
lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1323
BDB #123
|
shiphechâh (שִפְחָה)
[pronounced shif-KHAW]
|
maid, maid-servant, household
servant, handmaid, female slave
|
feminine singular noun
|
Strong’s #8198
BDB #1046
|
Translation: Laban also gave Zilpah his maid to his daughter Leah [to be her] maid. This seems like an oddly
placed thought. Laban has pulled one over on Jacob—in fact, that part of the narrative has not really played out
yet—and suddenly, we are told that Laban gave Leah his maid.
I do not necessarily think that it is remarkable for Zilpah to be called his maid. No doubt, Laban purchased her
at some point in time, so speaking of her in that way would be natural.
Genesis 29:24 (Laban also gave Zilpah his maid to his daughter Leah to be her maid.)
|
Laban’s One Gift to Leah—Commentators in Genesis 29:24
|
Dr. Peter Pett: The mention of Zilpah is to indicate that she no longer belongs to Laban but to Leah, and thus
indirectly to Jacob. She joins those whom Jacob has brought with him as a member of his ‘household’. But
noteworthy is the meagreness of the gift. There is no mention of any other dowry. Laban is getting rid of his
daughters on the cheap. (Rebekah was provided with a number of young women – Gen. 24:61). Jacob has
come with little in the way of gifts. Laban returns the compliment.
|
Bush: It is still customary in the East for a father, who can afford it, to transfer to his daughter, on her marriage,
some female slave of the household, who becomes her confidential domestic and humble friend. This slave
forms a link between the old and new households, which often proves irksome, but he has little, if any, control
over the female slaves in his establishment.
|
Clarke: Slaves given in this way to a daughter on her marriage, were the peculiar property of the daughter; and
over them the husband had neither right nor power.
|
Utley: We learn from the Nuzi Tablets, which describe the Hurrian culture of the same period (2nd millennium
B.C.), that this was a common practice. In case the daughter was barren, the servant could bear a child in her
behalf (cf. Gen. 29:28–29; Gen. 30:3). Gen. 29:24; Gen. 29:29 are a narrator's parenthesis preparing us for
chapter 30.
|
Whedon: Rebekah had a nurse and several damsels. Gen. 24:59; Gen. 24:61. Sarah had her handmaid,
Hagar. Such maidservants became the special property of the wife to do with as she pleased. See
Gen. 16:1–6.
|
NEV Commentary: Laban gave Jacob his castoff maidservant, rather than Leah having her own maidens, as
happened with Rebekah. This was somewhat of an insult, and an attempt to get power over Jacob in this way
too. Zilpah was apparently given to Leah before the evening, if these verses are chronological. So she too was
part of the deception.
|
Dr. Thomas Constable: It was customary for the bride’s father to give her a large present when she got married:
a dowry. In the ancient world the gift normally consisted of clothing, furniture, and money, and it served as a
nest egg for the wife in case her husband died or divorced her. Some dowries were exceptionally valuable, such
as slave-girls ( Genesis 24:61; Genesis 29:29) or a city ( 1 Kings 9:16). Laban was being generous.
|
The NEV Commentary might be a bit harsh here, claiming that Zilpah was some castoff maidservant. That
would have reflected badly on Laban; so I doubt that there was some defect in Zilpah or that she was past her
prime.
|
Despite Constable suggesting that this was a generous gift and the NEV suggesting that the offering reflected
Laban’s cheapness, the key is, each wife would have her own servant and that fact would figure into the family
of Jacob.
|
Before Jacob wakes up and realizes what has happened, we are told that Laban gives Leah this maid. Now what
is that all about? Laban realizes that Leah may not be a 100% willing participant so perhaps he has sweetened
the pot. She gets to marry Jacob (and you know there has to be some sibling rivalry and some jealousy on her
part—after all, few men would have waited seven years as Jacob did) and, as long as she goes through with this,
she has her very own, personal maid. Laban is covering all the bases here. Laban has become a wicked,
despicable man, whose duplicity even exceeds that of his sister Rebekah and nephew Jacob.
There is a perverse poetic justice here, sad in that it exploits with Jacob's love for Rachel, yet apropos for
someone like Jacob. He has met his match in his uncle Laban and can see the extent of the destructiveness
which occurs when one is devious and underhanded. Above and beyond all of this, God's plan will carry on, with
a perfection that defies human comprehension.
I believe that there is a reason for this. Zilpah, even though she is given to Leah as her maid, will be, at least for
awhile, loyal to Laban. So, what does that mean? Zilpah is going to be there the morning that Jacob and Leah
wake up. She is going to collect the blood stained sheets, indicating that Leah was a virgin and is no longer a
virgin; deflowered by Jacob on a wedding night, celebrated by almost everyone in the vicinity. All of this is devised
to put Jacob in a box. No matter how he was deceived, he will have to take Leah as his wife. The whole town
knows he got married to Laban’s daughter; the evidence is made secure by a maid beholden to Laban; and Jacob
has his own personal conscience to deal with as well.
How does all of this happen? Leah’s maid comes in later that morning—a maid Jacob may have met
already—and she takes the sheets, which is standard procedure for that era. So, at that point, Jacob does not
even realize that he has been swindled, and he certainly allows for the sheets to be taken, as that is what was
done in that era (we find this practice referenced a few hundred years later in Deuteronomy). Once the sheets
are taken by Zilpah, a maid primarily responsible to Laban, and they are in Laban’s hand, Jacob wanders out into
the kitchen for coffee and there is Leah, having already made a pot (I modernize this ending somewhat); and
Jacob blows a fuse. Next verse.
I don’t know if this is exactly how it all went down, but what I have suggested here is completely consistent with
the narrative. It would also explain things like this verse which seem to be stuck in the middle of the narrative for
no reason. This would be the reason.
A Quick Review of Genesis 29:18–23: Jacob had been with his Uncle Laban for a month, and Laban asked him
what sort of wages did he expect. Jacob answered:
Genesis 29:18 Jacob loved Rachel. And he said, "I will serve you seven years for your younger daughter Rachel."
(ESV)
Laban gives this serious thought and then answers:
Gen. 29:19 Laban said, "It is better that I give her to you than that I should give her to any other man; stay with
me." (ESV)
Despite his many failures as a human being, Jacob was a hard worker, and Laban agreed to his conditions of
working 7 years to marry his daughter.
Gen. 29:20 So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love
he had for her. (ESV)
We know from this that Genesis was recorded by those who experienced these events and not by someone like
Moses, who came along 400 years later.
Genesis 29:21–23 Then Jacob said to Laban, "Give me my wife that I may go in to her, for my time is completed."
So Laban gathered together all the people of the place and made a feast. But in the evening he took his daughter
Leah and brought her to Jacob, and he went in to her. (ESV)
Jacob had agreed with his Uncle Laban that he would work 7 years in exchange for Rachel, that he might marry
her. However, in the night they were to be married, Laban saw to it that Leah, Rachel’s older sister, was delivered
to Jacob. Clearly it is dark and clearly Leah does not reveal who she really is.
Laban had deceived Jacob.
Do you see the parallel? Rebekah, Jacob’s mother, orchestrated a deception, where her husband, Isaac, gave
a blessing to Jacob, thinking that he was giving a blessing to Jacob’s brother, Esau. Now, Laban (Rebekah’s
brother), the father of Rachel, orchestrates a deception. He brings Leah to Jacob rather than Rachel, deceiving
Jacob with the wrong daughter. Rebekah caused Jacob to deceive his father by pretending to be Esau. Now,
Laban causes Jacob to be deceived by bringing Leah to him, who will pretend to be Rachel. Both deceptions
are the result of the planning of brother and sister, Laban and Rebekah. Jacob pretended to be his brother
Esau; Leah will pretend to be her sister Rachel.
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Parallel Deceptions
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Rebekah’s Deception
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Laban’s Deception
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Orchestrates the
deception:
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Rebekah, Jacob’s mother.
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Laban (Rebekah’s brother), Jacob’s
uncle.
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The deception:
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Rebekah prepares a feast for Isaac, so
that he thinks he is eating wild game
killed by Esau.
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Laban prepares a feast for Jacob,
making him think that he will marry his
daughter, Rachel.
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Participants
|
Rebekah and her son, Jacob, collude to
deceive Isaac.
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Laban and his daughter, Leah, collude to
deceive Jacob.
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The one deceived:
|
Isaac
|
Jacob (his son)
|
The deception:
|
Jacob will pretend to be his brother
Esau.
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Leah will pretend to be her sister,
Rachel.
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The pawns:
|
Rebekah will deceive Isaac and she will
leave Esau out in the cold.
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Laban will deceive Jacob (and possibly
Rachel); Leah is used as a pawn to
further her father’s interests. Rachel is
left out in the cold.
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The parallels:
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Rebekah beguiled Isaac, by presenting
the younger son instead of the older.
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Laban beguiled Jacob by presenting the
older daughter instead of the younger.
|
|
Jacob’s mother intentionally plots to
deceive her husband concerning his two
sons.
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Rachel’s father intentionally plots to
deceive his nephew concerning his two
daughters.
|
|
Jacob intentionally violates the custom of
birth order.
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Whether knowingly or unknowingly,
Jacob violates the custom of birth order.
|
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Rebekah took advantage of Isaac’s poor
vision.
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Laban took advantage of Jacob being
unable to see in the dark night.
|
|
The deception was almost uncovered
because Jacob had to speak to his
father.
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This deception was not uncovered, as
Leah was probably a silent bride on their
wedding night.
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The loser (s):
|
Esau will think he has lost out on the
blessing.
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Jacob will think that he will not marry
Rachel. Leah is potentially stuck in a
loveless marriage.
|
The result:
|
Despite the deception, Isaac’s blessing
of Jacob stands.
|
Despite the deception, Jacob’s marriage
to Leah stands.
|
God blesses out of
grace:
|
Esau will become the father of a great
ancient kingdom (Gen. 36).
|
Jacob will still marry Rachel and he will
become the father of the 12 tribes of
Israel.
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Interestingly enough, a great deal of the relationship between Jacob and Esau was based upon sibling rivalry,
something which Jacob did not need to engage in, in order to be blessed by God. But, Jacob will soon find
himself married to two sisters who will, for much of his marriage, also be engaged in sibling rivalry.
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Do you see how rich this story is with irony and deception? Everything that Jacob did to deceive his own father
has come back on him.
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2 of these taken from George Sayour, from the Christ Rescue Mission site; accessed September 16, 2017.
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Wenstrom: The fact that Jacob is trapped into another seven years of service was a manifestation of divine
discipline in the life of Jacob for his deception of his father Isaac and cheating Esau.
Armstrong put together a similar list of parallels:
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Stephen Armstrong’s Parallels
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Scripture
|
Text/Commentary
|
Jacob was able to deceive his father, Isaac, because
he took advantage of his father’s blindness
|
Laban was able to blind Jacob with the darkness in the
tent and the veil over Leah’s face
|
Leah went along with the plan of her parent, Laban,
pretending to be someone she wasn’t
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Jacob likewise went along with the plan of his parent,
Rebekah, pretending to be someone he wasn’t
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Jacob was tricked into marrying the older daughter
when he intended to marry the younger
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Isaac was tricked into blessing the younger son when
he intended to bless the older
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Jacob entered into a binding agreement with Leah,
one he couldn’t reverse
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While Isaac entered into a binding agreement with
Jacob, one he couldn’t reverse
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Wenstrom: It is interesting that in both deceptions, Jacob and Rebekah’s and Laban and Leah’s, the
deception had been commanded by a parent and in both cases the purpose of the deception was to acquire
something desperately desired. In their case with Esau and Isaac, Jacob and Rebekah were convinced that
their deception was a case of the ends justifying the means. In the case of Jacob and Rachel, Laban and
Leah were convinced that their deception was also a case of the ends justifying the means since the custom
was that the older daughter be married first and not be preceded by the younger.
Let’s pull all of this together now:
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Conclusions that we can draw from this deception
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1. We must reasonably assume that, Rachel and Leah had similar figures; Jacob’s description of Rachel
focused on her figure, for the most part (not easily discerned in most translations); so Jacob had an idea
as to Rachel’s shape.
2. On the wedding night, Leah would have been brought to Jacob while in the dark; whether by tradition or
the plan of Laban, Jacob does not actually see his bride. Leah may have been wearing a veil as well.
3. Also, on this wedding night, Leah would have to say nothing. She would have been complicit in this ruse.
There is no other way that this could be pulled off without her desiring what Rachel was going to have.
At no time does Leah stop Jacob and say, “Listen, I am Leah; I am not Rachel. If you want to stop; we
can stop.”
4. There are a limited number of ways where Leah could have been taken to Jacob, where it is not her fault.
She and Rachel may have been told there was a change of plans. Laban may have told them, “I must
marry off the older daughter first; and Jacob has agreed to this.” Laban could have lied and said, “Jacob
has decided that he wants to marry you, Leah.”
5. In any case it appears to be imperative that Leah not speak on her wedding night or Jacob would know.
If Jacob convinced Leah that Jacob wanted her and not Rachel (or was willing to marry her in order to
have Rachel); then Laban has to convince her to say nothing for the entire night. So there is limited
deception on the part of Leah.
6. Leah would have also seen Jacob day after day; so to deceive Jacob, she must have been willing.
7. The text of this passage, at no time, blames Leah or puts her in a harsh light. As discussed, we do not
know her part in this charade, if any. There is a reason for this. At the end of this night, Leah will be
genuinely married to Jacob and she will become the mother of 6 tribes of Israel. Therefore, we have to
accept her as Jacob’s wife, despite the actions of Laban.
8. We do not know where Rachel was during all of this; and it is even possible that Laban got her (and Leah)
away from their residence for a week or so, while all the festivities were going on. It would have been
easy for Laban to say, “Your wife-to-be is preparing herself for your marriage; and her sister is there with
her and helping her.”
9. It is not clear why Rachel is not there. However, one can come up with several reasonable explanations:
(1) she was ordered by her father to stay away; (2) she was told by her father that Jacob changed his
mind and wanted Leah; (3) she possibly thinks that her wedding night is later than it really is. Whatever
the reason, it is surely related to Laban’s deceptive plan.
10. Laban is clearly in charge and he clearly has a plan. Jacob is simply a pawn in Laban’s game, in order
for him to get what he wants.
11. With what follows, it will be clear that Laban thought all of the details through.
12. Based on the narrative, we can blame Laban all day long for his deception. However, there is nothing
in the text which allows us to blame Leah or Rachel for these developments. Despite Laban’s actions,
Jacob’s marriage to Leah (and later to Rachel) is completely legitimate.
13. God’s plan always takes into account that the world is filled with sinful people; and yet, God’s plan must
move forward. We know from our studies that God’s plan moves ahead, whether those in His plan make
good or bad decisions. At no time in human history, has God viewed the landscape, and the people
involved, and decided, “I cannot mix this mess together for good; I need to go back to the drawing board
and come up with an idea.”
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Laban and his daughter, Leah, are probably both a part of the deception; just as Rebekah and her son, Jacob,
were clearly a part of the deception of Isaac.
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Gill suggests that Leah may have been enticed by becoming a part of the promised seed. I do not know how
much the Haran family understood anything about the chosen seed. Abraham, Isaac, and Jacob heard this
promise many times in their lives; and they would have shared it with their immediate family. However, would
Isaac have sent a letter to Haran, proclaiming, “I am the promised seed and you are not”? Did Jacob pretend
that he was anything greater than Laban or his family? We do not find that in the text. So it is questionable
whether anyone in the Haran family had some kind of understanding about the Seed of Promise.
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Genesis 29:24 And Laban gave Zilpah his slave woman to his daughter Leah for a handmaid.
This may seem to be a very odd verse to be placed right here. We have a series of actions which are consecutive;
they are imperfect verbs held together with wâw consecutives, which generally indicates that there is series of
consecutive actions. This occurs from v. 18 pretty much through to the end of the chapter. However, there are
only imperfects and wâw consecutives in vv. 22–25a.
So, what is this all about? Why do we have the wrong daughter being sent to Jacob in the middle of the night;
Jacob and Leah consummating their marriage, and suddenly a maid is given to Leah? The placement of this
thought should seem to be pretty random to you. However, there is probably a very specific purpose here.
What is likely occurring is, the maid will come in to collect and save the bed sheets. They will stand as a testimony
to the consummation of Jacob and Leah’s marriage. There will be two witnesses to the sheets—Leah and her
maid. The stained bed sheets were typically collected by the father of the bride as proof of the consummation of
the marriage between the husband and the virgin bride (see Deut. 22:13–17). Essentially, this traps Jacob. No
matter what he says or does, he took the virginity of Leah on their wedding night (and there were perhaps dozens
of men who celebrated his upcoming marriage at the bachelor party). Therefore, Jacob cannot simply cast her
aside.
Furthermore, during this grand party to celebrate his marriage to Laban’s daughter, Laban need only speak of the
impending marriage of his daughter. Even though Jacob was quite specific about marrying Rachel, there is no
need for Laban to have even spoken of her by name at this party. So, all of those at the party would be
celebrating the upcoming marriage between Jacob and the daughter of Laban. This is a cultural trap. All that is
occurring is what the culture requires. Jacob, unless he is a complete cad, cannot really back out of this situation.
He is now legally and culturally bound to Leah.
Benson: Surely Jacob’s sin in pretending to be Esau, and cheating his own father, would now be
brought to his remembrance, when his father-in-law thus cheated him; and he would be compelled
to acknowledge that, how unrighteous soever Laban was.
——————————
Jacob will ask Laban 3 questions.
And so he is in the morning and behold she
[is] Leah. And so he says unto Laban, “What
[is] this you have done to me? Did I not in
Rachel serve with you? And for why have
you deceived me?”
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Genesis
29:25
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And so it is the morning and, Jacob saw [that]
she [was] Leah. Therefore, he said to Laban,
“What [is] this [that] you have done to me?
Did I not serve you for Rachel? Why have you
deceived me?”
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In the morning, Jacob saw that he had consummated his marriage with Leah. Therefore, he went to Laban
and said, “What is this that you have done to me? Did I not serve you in order to marry Rachel. How
could you deceive me like this?”
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he is in the morning and behold she [is] Leah. And so he says unto Laban,
“What [is] this you have done to me? Did I not in Rachel serve with you? And for
why have you deceived me?”
Targum of Onkelos And it was the time of the morning and he saw her, and behold, she was Leah,
whom all the night he had thought to be Rahel; because Rahel had delivered to her
all the things with which Jakob had presented her. But when he saw this, he said
to Laban, what is this that thou hast done to me? Was it not for Rahel that I served
with thee? Why hast thou deceived me?
Latin Vulgate ...when morning was come he saw it was Lia. And he said to his father-in-law:
What is it that thou didst mean to do? did not I serve thee for Rachel? why hast thou
deceived me? This includes a portion of v. 24 in the Latin.
Peshitta (Syriac) And it came to pass in the morning, behold, it was Leah; and Jacob said to Laban,
What is this thing that you have done to me? Did not I serve with you for Rachel?
Why then have you deceived me?
Septuagint (Greek) So it came to pass in the morning, that behold, it was Leah; and Jacob said to
Laban, What is this that you have done to me? Did I not serve you for Rachel? And
why have you deceived me?
Significant differences: The targum has additional text; the verse division is different in the Latin (and the
Latin lacks a behold). The Latin has his father-in-law rather than Laban.
Limited Vocabulary Translations:
Bible in Basic English And in the morning Jacob saw that it was Leah: and he said to Laban, What have
you done to me? was I not working for you so that I might have Rachel? why have
you been false to me?
Easy English In the morning, Jacob saw that it was Leah. He said to Laban, `You have cheated
me. I worked for you so that I could marry Rachel. Why have you cheated me?'
Easy-to-Read Version In the morning Jacob saw that it was Leah he had slept with. Jacob said to Laban,
“You have tricked me. I worked hard for you so that I could marry Rachel. Why did
you trick me?”
God’s Word™ "What have you done to me?" Jacob asked Laban. "Didn't I work for you in return
for Rachel? Why did you cheat me?"
Good News Bible (TEV) Not until the next morning did Jacob discover that it was Leah. He went to Laban
and said, "Why did you do this to me? I worked to get Rachel. Why have you tricked
me?"
The Message Morning came: There was Leah in the marriage bed! Jacob confronted Laban,
"What have you done to me? Didn't I work all this time for the hand of Rachel? Why
did you cheat me?"
NIRV When Jacob woke up the next morning, there was Leah next to him! So he said to
Laban, "What have you done to me? I worked for you to get Rachel, didn't I? Why
did you trick me?"
Thought-for-thought translations; paraphrases:
Common English Bible In the morning, there she was-Leah! Jacob said to Laban, "What have you done to
me? Didn't I work for you to have Rachel? Why did you betray me?"
Contemporary English V. The next morning Jacob found out that he had married Leah, and he asked Laban,
"Why did you do this to me? Didn't I work to get Rachel? Why did you trick me?"
New Berkeley Version And so it was in the morning, see, it was Leah. He said to Laban, “Is this the way
to treat me? Have I not worked with you for Rachel? Why then have you cheated
me?”
New Century Version In the morning when Jacob saw that he had had sexual relations with Leah, he said
to Laban, "What have you done to me? I worked hard for you so that I could marry
Rachel! Why did you trick me?"
New Life Bible When the morning came, Jacob saw that it was Leah. He said to Laban, "What
have you done to me? Did I not work for you for Rachel? Why have you fooled me?"
New Living Translation But when Jacob woke up in the morning-it was Leah! "What have you done to me?"
Jacob raged at Laban. "I worked seven years for Rachel! Why have you tricked
me?"
Translation for Translators The next morning, Jacob was shocked to see that it was Leah who was with him!
So he went to Laban and told him very angrily, "◂What you have done to me is
disgusting!/What is this that you have done to me?► [RHQ] I worked for you to get
Rachel, did I not? So why did you deceive me?"
Partially literal and partially paraphrased translations:
American English Bible Well, it was [the next] morning before [Jacob realized] that it was LeAh. So Jacob
[went to] Laban and asked: 'What have you done to me? Didn't I serve you for
RachEl? Why have you deceived me?'
Beck’s American Translation In the morning he saw it was Leah. “What did you do to me?” Jacob asked Laban.
“Didn’t I work for you for Rachel? Why did you cheat me?”
International Standard V The next morning, Jacob [Lit. he] realized that it was Leah! "What have you done
to me?" he demanded of Laban. "Didn't I serve you for seven years in order to
marry Rachel? Why did you deceive me?"
Names of God Bible "What have you done to me?" Jacob asked Laban. "Didn't I work for you in return
for Rachel? Why did you cheat me?"
New Advent (Knox)Bible Whereupon he said to Laban, What meanest thou? Did not I work for thee to win
Rachel? What is this trick thou hast played on me?
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear In the morning he had beheld Leah, and said to Laban, "What did you do to me?
Did I not serve with you for Rachel? Why deceive me?"
Conservapedia It happened that, in the morning, [Jacob saw that] it was Leah. He said to Laban,
"What have you done to me? Didn't I agree to serve you for Rachel? Why have you
scammed me?" When the scammer gets scammed, that's justice of a sort, though
highly imperfect.
Ferar-Fenton Bible But when it was morning he discovered it was Leah, and said to Laban, " Why have
you done this to me ? Was it not for Rachel that I served you ? Then why have you
cheated me? "
NIV, ©2011 When morning came, there was Leah! So Jacob said to Laban, "What is this you
have done to me [Genesis 12:18]? I served you for Rachel, didn't I? Why have you
deceived me [Genesis 27:36]?"
Urim-Thummim Version Then at sunrise he looked, and it was Leah and he said to Laban, what is this you
have done to me? Did I not work with you for Rachel? How come you deceived me?
Wikipedia Bible Project And it was morning, and here she is, Leah; and he said to Laban "What is this you
have done to me? Was it not for Rachel's sake that I have worked for you? Why did
you cheat me?"
Catholic Bibles (those having the imprimatur):
Christian Community (1988) When morning came, there was Leah! And Jacob said to Laban, “What have you
done to me? Haven’t I worked with you for Rachel? Why have you deceived me?”
The Heritage Bible And it was, that in the dawn, behold, it was Leah, and he said to Laban, What is this
you have done to me? Did I not work for you for Rachel? Why then have you
deceived me?
New American Bible (2002) In the morning Jacob was amazed: it was Leah! So he cried out to Laban: "How
could you do this to me! Was it not for Rachel that I served you? Why did you dupe
me?" Jacob was amazed: he had not recognized Leah because a bride was veiled
when she was brought to her bridegroom; cf ⇒ Genesis 24:65
New American Bible (2011) In the morning, there was Leah! So Jacob said to Laban: "How could you do this to
me! Was it not for Rachel that I served you? Why did you deceive me?"
New Jerusalem Bible When morning came, it was Leah! So Jacob said to Laban, 'What have you done
to me? Did I not work for you for Rachel? Why then have you tricked me?'
Revised English Bible But when morning came, there was Leah! Jacob said to Laban, "What is this you
have done to me? It was for Rachel I worked. Why have you played this trick on
me?"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible In the morning Ya'akov saw that he was with Le'ah, and he said to Lavan, "What
kind of thing is this that you've done to me? Didn't I work for you for Rachel? Why
have you deceived me?"
The Complete Tanach And it came to pass in the morning, and behold she was Leah! So he said to Laban,
"What is this that you have done to me? Did I not work with you for Rachel? Why
have you deceived me?"
|
And it came to pass in the morning, and behold she was Leah: But at night,
she was not Leah, because Jacob had given signs to Rachel, but when she saw
that they were bringing Leah, she (Rachel) said,“Now, my sister will be put to
shame. So she readily transmitted those signs to her.” - [from Meg. 13b]
|
exeGeses companion Bible And so be it, in the morning,
behold, it is Leah:
and he says to Laban,
What is this you worked to me?
Served I not you for Rachel?
Why deceived you me?
Hebraic Transliteration And it came to pass, that in the morning, Hinnei, it [was] Leah (לאה): and he said to
Lavan, What [is] this thou hast done unto me? did not I serve with thee for Rachel
(רחל)? wherefore then hast thou beguiled me?
Kaplan Translation In the morning, [Jacob discovered that] it was Leah. He said to Laban, 'How could
you do this to me? Didn't I work with you for Rachel? Why did you cheat me?'
Orthodox Jewish Bible And it came to pass, that in the boker, hinei, it was Leah! And he said to Lavan,
What is this thou hast done unto me? Did not I serve with thee for Rachel? So why
then hast thou deceived me?
Expanded/Embellished Bibles:
The Amplified Bible But in the morning [Jacob saw his wife, and] behold, it was Leah! And he said to
Laban, What is this you have done to me? Did I not work for you [all those seven
years] for Rachel? Why then have you deceived and cheated and thrown me down
[like this]?
The Expanded Bible In the morning when Jacob saw that ·he had had sexual relations with [Lit was]
Leah, he said to Laban, "What have you done to me? I worked hard for you so that
I could marry Rachel! Why did you ·trick [deceive; defraud] me?"
Kretzmann’s Commentary And it came to pass that, in the morning, behold, it was Leah; and he said to Laban,
What is this thou hast done unto me? Did not I serve with thee for Rachel?
Wherefore, then, hast thou beguiled me? While the fraud which was practiced upon
Jacob may, in a sense, be regarded as a just punishment, his reproof of Laban was
nevertheless fully justified, and he might well, according to the contract, have
dismissed Leah.
Lexham English Bible And it happened [that] in the morning, behold, it [was] Leah! And he said to Laban,
"What [is] this you have done to me? Did I not serve with you for Rachel? Now why
did you deceive me?"
NET Bible® In the morning Jacob discovered it was Leah [Heb “and it happened in the morning
that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator
invites the reader to view the scene through Jacob’s eyes.]! So Jacob [Heb "and
he said"; the referent (Jacob) has been specified in the translation for clarity.] said
to Laban, "What in the world have you done to me [Heb What is this you have done
to me?" The use of the pronoun "this" is enclitic, adding emphasis to the question:
"What in the world have you done to me?"]! Didn't I work for you in exchange for
Rachel? Why have you tricked me?"
The Voice When morning came, Jacob realized Leah was the one with him in the marriage
bed.
Jacob: What have you done to me? Did we not have a deal-seven years of labor in
exchange for your daughter Rachel? Why have you deceived me?
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and it came to pass in the morning and look, she is Le'ah [Weary], and he said to
Lavan [White] what is this you did to me, did I not serve in Rahhel [Ewe] with you and
why did you betray me,...
Concordant Literal Version And coming is it in the morning, and behold! She is Leah. And saying is Jacob to
Laban, "What is this you do to me? Did I not for Rachel serve with you? And why
do you deceive me?
English Standard Version And in the morning, behold, it was Leah! And Jacob said to Laban, "What is this you
have done to me? Did I not serve with you for Rachel? Why then have you deceived
me?"
Green’s Literal Translation And it happened in the morning; behold! She was Leah. And he said to Laban,
What have you done to me? Did I not serve with you for Rachel? And why have you
tricked me?
God’s Truth (Tyndale) And when the morning was come, behold it was Lea. Than said he to Laban:
wherefore have you played thus with me? did not I serve you for Rahel, wherefore
then have you beguiled me?
NASB So it came about in the morning that, behold, it was Leah! And he said to Laban,
"What is this you have done to me [Gen 12:18; 20:9; 26:10]? Was it not for Rachel
that I served with you? Why then have you deceived [1Sam 28:12] me?"
New European Version It happened in the morning that, behold, it was Leah. He said to Laban, What is this
you have done to me? Didn't I serve with you for Rachel? Why then have you
deceived me?
Young’s Updated LT And it comes to pass in the morning, that lo, it is Leah; and he says unto Laban,
“What is this you have done to me? For Rachel have I not served with you? And
why have you deceived me?”
The gist of this verse: Jacob sees that it is Leah with him, and go goes to Laban and complains about
being deceived.
Genesis 29:25a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
Without a specific subject and object, the verb hâyâh often means and it will come to be, and it will come to
pass, then it came to pass (with the wâw consecutive). It may be more idiomatically rendered subsequently,
afterwards, later on, in the course of time, after which. Generally, the verb does not match the gender whatever
nearby noun could be the subject (and, as often, there is no noun nearby which would fulfill the conditions of
being a subject).
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
bôqer (בֹּקֶר) [pronounced
BOH-ker]
|
morning, daybreak, dawn; the
next morning
|
masculine singular noun
with a definite article
|
Strong’s #1242
BDB #133
|
This is in contrast with the previous verse which read in the evening.
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
This seems to attempt to take others and put them in the place of the person saying this (so that they see the
same thing); or to grab the attention of the reader. From the many times I have seen this word used in a
narrative, I believe that we may update the translation to, he observed [that]. This goes along with the idea that
this word is to cause us to see things from the viewpoint of someone in the narrative.
|
When this is a part of the narrative, but not a part of what a person is saying, the intent of this word appears
to be something which is observed by those in the narrative. Understood in this way, this might be reasonably
translated I see, he sees. I have taken some liberties with this word in 1Kings 2:29 and translated this word
right now.
|
hîyʾ (הִיא) [pronounced
hee]
|
she, it; also used as a
demonstrative pronoun: that, this
(one)
|
3rd person feminine
singular, personal
pronoun; sometimes the
verb is, is implied
|
Strong’s #1931
BDB #214
|
Lêʾâh (לֵאָה) [pronounced
lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
Translation: And so it is the morning and, Jacob saw [that] she [was] Leah. At night, Jacob did not realize who
he was with. He did not know that he was consummating his marriage with Leah. He had assumed that this is
Rachel.
In this phrase, we have the word behold, look, take
note! The idea here is more than behold, it’s Leah;
the complete idea is, behold, it’s Leah, and Laban
deceived you!
Behold, it was Leah! (a graphic); from Free Bible
Images; accessed August 12, 2017.
Bullinger writes: [This is a] Figure of
speech Asterismos. To call attention to
the fact that he was deceived, as he
had deceived Isaac (Genesis 27).
Barnes: Jacob had no house of his own
to which to conduct the bride. In the
evening: when it was dark. The bride
was also closely veiled, so that it was
easy for Laban to practise this piece of
deceit.
Barnes continues: It is still the custom not to give the younger in marriage before the older, unless the
latter be deformed or in some way defective. It is also not unusual to practise the very same trick that
Laban now employed, if the suitor is so simple as to be off his guard. Jacob, however, did not expect
this at his relative’s hands, though he had himself taken part in proceedings equally questionable.
This seems like a very odd trick to me to assert that it is common.
We have no idea how much Jacob interacted with Rachel during those 7 years; and particularly, the final month
or two before he married Laban’s daughter. It is reasonable to suppose that a father like Laban protected his
daughter (s)—from men and from sexual relations. Even with a promise of marriage, how likely is it that Jacob
and Rachel spent any time alone together? My guess is, that never happened.
Interestingly enough, there is no discussion of Leah’s feelings prior to this marriage. If her father spoke to the
two daughters and suggested that Rachel could not marry until Leah had married, did Leah have a crush on
Rachel’s fiancee, Jacob?
|
Leah’s Feelings Toward Jacob
|
1. There is limited information about how Leah felt about the initial marriage to Jacob. Did she have a crush
on him? Did she fine him handsome? Did she go along with Laban’s plan because of these things
(assuming that she was completely aware of Laban’s plan—which I believe she was)?
2. However, after the marriage began (she and Rachel married Jacob within a week of one another), her
feelings are stated on several occasions.
3. For the first 3 sons that Leah bears, it will be clear that she is thinking about her husband’s feelings
towards her.
4. With the birth of Judah, Leah enjoys a time of independence from her husband—that is, she does not
name Judah in accordance with her feelings or desires concerning her husband; but just expresses her
own praise to God for his birth (Gen. 29:35).
5. In the next chapter, the sons who will be born by Leah, Rachel and their maidservants (surrogate sons),
the sisters will express somewhat of a back-and-forth about themselves and their marriage to Jacob and
the competition that seemed to be in their souls.
6. Both Leah and Rachel felt in a bit of a competitive situation with Jacob—Leah was upset because Jacob
spent most of his time with Rachel and Rachel was upset because Leah had so many sons. So they were
jealous of one another.
7. Leah’s strongest expression of feeling was when her son found some Mandrakes (perhaps a sexual
stimulate or a pregnancy help), and she says, “Is it a small matter that you have taken away my husband?
Would you take away my son's mandrakes also?” (Gen. 30:15b; ESV) That sounds more like an
expression of jealousy as opposed to an expression of love.
|
According to the law as presented in Deuteronomy, there was a custom of the bed sheets from the wedding night
being preserved and delivered over to the father of the bride. The whole purpose of that is proof that the father
delivered a virginal bride over to her husband. These sheets became a legal document, of sorts, which prove that
the father did his duty regarding his daughter (s).
How did Laban know that Jacob would not just grab Rachel and elope with her? Laban, in order to manipulate
people, also had to be a keen observer of people. Laban particularly observed Jacob, to determine how he could
work this situation to his own benefit, given that Jacob did not show up with 10 camels loaded with stuff. He
noticed that Jacob demonstrated some sense of integrity. And, even though he was tricked, how could Jacob
desert his wife (Leah is his wife, like it or not); and moreover, how could Jacob desert his potentially pregnant wife?
(Which is even more important to Jacob) So, Laban’s gamble was certainly something that clearly was in his
favor.
Genesis 29:25b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
zôʾth (זֹאת) [pronounced
zoth]
|
here, this, this one; thus;
possibly another
|
feminine of singular zeh;
demonstrative pronoun,
adverb
|
Strong’s #2063
(& 2088, 2090)
BDB #260
|
Together, mâh zeh mean what [is] this; how [can] this [be]; why [is] this [occurring]; what [do we have] here;
possibly now explain this. I could not find this listed in Gesenius, so this is my most reasonable guess.
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture; accomplish
|
2nd person masculine
singular, Qal perfect
|
Strong's #6213
BDB #793
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 1st
person singular suffix
|
No Strong’s #
BDB #510
|
Translation: Therefore, he said to Laban, “What [is] this [that] you have done to me? There is a lot of action left
out of this narrative. Jacob has to get up, go out and track down Laban. All of these necessary actions are
missing from the text, because Jacob is upset and in a hurry. He is flabbergasted. How could he and his uncle
have a clear, shake-hands deal, and Jacob wakes up, and he was deceived! What the hell! Jacob possibly says
not a word to Leah, but marched straight over the Laban’s tent to discuss this matter.
Jacob will have 3 questions for Laban, the first being, “What is this that you have done to me?”
Genesis 29:25c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
This can be used in an indirect interrogation and translated
whether.
|
Strong’s #none
BDB #209
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
Hă lôʾ together expect an affirmative answer and can be translated is not? Let me suggest, this might be
understood to mean, is it not true that? Or, isn’t this the case that? Or, is it not obvious that? These two words
together present a question with an obvious, self-evident answer. This combination is found in Gen. 4:7 20:5
Job 1:10 Num. 23:26 1Kings 1:11.
|
be (בְּ) [pronounced beh]
|
in, into, through; among, in the
midst of; at, by, near, on, before,
in the presence of, upon; with;
to, unto, upon, up to; in respect
to, on account of; by means of,
about, concerning
|
primarily a preposition of
proximity; however, it
has a multitude of
functions
|
No Strong’s #
BDB #88
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
ʿâbad (עָבַד) [pronounced
ģawb-VAHD]
|
to work, to serve, to labor; to be
a slave to
|
1st person singular, Qal
perfect
|
Strong's #5647
BDB #712
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 2nd
person masculine
singular suffix; pausal
form
|
Strong’s #5973
BDB #767
|
Translation: Did I not serve you for Rachel? Jacob cannot believe what has happened here. They had a deal;
they shook hands, they agreed—but then, Laban pulled a switcheroo. Who does that sound like? Doesn’t this
sound like something that Jacob himself might pull? In fact, Jacob is there, as Laban’s guest, because that is
precisely what Jacob did to his own father.
Genesis 29:25d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
Lâmed + mâh together literally mean for why. They can be rendered why, for what reason, to what purpose,
for what purpose, indicating an interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps
for this passage alone (1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
râmâh (רָמָה)
[pronounced raw-MAW]
|
to beguile, to deceive, to
mislead, to deal treacherously
with, to betray
|
2nd person masculine
singular, Piel perfect with
the 1st person singular
suffix; pausal form
|
Strong’s #7411
BDB #941
|
The NET Bible: The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35
to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A.
Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984):
211-13.
|
Translation: Why have you deceived me?” Jacob is upset and beside himself. “We had a deal! What
happened? Why did you deceive me?” Jacob worked for Laban; he assumed that Laban was an honest,
forthright man—and Laban out-Jacob’ed Jacob.
Jacob Complains to Laban by Jim Padgett (a
graphic); from Wikimedia; accessed August 11,
2017.
And here’s the thing. Laban can do this because he
knows (1) Jacob truly loves Rachel and (2) Jacob
probably won’t just take Leah and Rachel and leave
(or take only Rachel). Leah was a virgin at the
beginning of that evening and Jacob has deflowered
her. Now Leah’s prospects for marriage are almost
nil unless Jacob keeps her. So, Laban depends upon
enough character in Jacob to stay with Leah, despite
the fact that Laban bamboozled him.
Jacob had no qualms about deception, as long as he
was the one who did the deceiving. When he was
deceived, he was rather offended by it. After all, he had the most intimate contact with Leah that he possibly could
have. He is caught in a morality play which is unbreakable. He has slept with Leah. Nothing else matters; the
deception is immaterial (and, his being deceived could even be contested by Laban).
Later in the Mosaic Law, it was mandated that when you sleep with someone, that is the end of it; you are, for all
intents and purposes, married to that person. The Mosaic Law is very clear on that. As Paul said, the Gentiles
have the Law of God written in their hearts and here is a place where that is revealed. Jacob is now committed
to a life with Leah. She and Laban were both a part of this deception. Laban kills two birds with one stone—he
marries off his oldest (and possibly less attractive) daughter, gets seven years of excellent labor in the
meantime; and, once all is said and done, he will receive another seven years of hard labor from Jacob. How
ironic that Jacob should be faced with someone even more deceptive than he and Jacob fell for it. Jacob was
blind-sided. This is a twist that Jacob did not see coming.
A lot if made out of Gandhi and how he stood up to the British in India and used non-violent methods to secure
India’s sovereignty. All of this seems quite noble and fantastic until you realize, this cannot happen unless the
British are noble people—including the people who ruled there. We already know what would happen in
China—they would run the person down and we would never hear from them again. In North Korea, they would
be thrown into a prison camp and the next 2 or 3 generations after would be raised in a prison camp. In Russia,
such a protestor would disappear (not sure about now, but in past decades, they would). There is no such thing
as Gandhi in China, Russia or North Korea. Gandhi does not exist apart from the honor of the British rulers in
India. Peaceful, non-violent protests in those other countries are met with life-threatening violence. There is no
Gandhi remembered from North Korea (or Russia, or China). These countries lacked the honor that the British
Empire had. A country without honor easily kills the Gandhi figure and that ends the rebellion. Gandhi could resist
the British Empire only because it was a moral and righteous empire.
Laban’s plan only works if Jacob has some honor and nobility. Now, we know that it isn’t much, but there is some.
Jacob does not reject Leah; he does not desert her—and God will bless Jacob for this. Jacob will have many sons
by Leah and the greatest tribes of Israel come through Leah.
Laban will insure that Jacob will remain by immediately offering him Rachel, and for the same deal (7 years of
labor).
Gen. 29:22–23, 25 So Laban gathered together all the people of the place and made a feast. But in the
evening he took his daughter Leah and brought her to Jacob, and he went in to her. And in the morning,
behold, it was Leah! And Jacob said to Laban, "What is this you have done to me? Did I not serve with you for
Rachel? Why then have you deceived me?" (ESV)
|
Laban deceives Jacob—Whatever a man sows... (Many Commentators)
|
Matthew Henry: This was Laban's sin; he wronged both Jacob and Rachel, whose affections, doubtless, were
engaged to each other, and, if (as some say) Leah was herein no better than an adulteress, it was no small
wrong to her too. But it was Jacob's affliction, a damp to the mirth of the marriage–feast, when in the morning
behold it was Leah (Gen. 29:25). It is easy to observe here how Jacob was paid in his own coin. He had
cheated his own father when he pretended to be Esau, and now his father–in–law cheated him.
|
Preacher’s Complete Homiletical Commentary: When the time came for the bride to be conducted to the
marriage chamber, Laban substitutes Leah for Rachel. It was not difficult to carry out this deception, as it was
evening and the bride was conducted to the chamber of the husband closely veiled.
|
Preacher’s Complete Homiletical Commentary: According to the custom of those eastern nations, the bride was
conducted to the bed of her husband, with silence, in darkness, and covered from head to foot with a veil;
circumstances all of them favourable to the wicked, selfish plan which Laban had formed to detain his son-in-law
longer in his service.
|
Trapp: God pays us often in our own coin, {a} and measures to us again the self–same measure that we have
meted to others. {Matt. 7:2} Herod mocked the wise men, and is mocked of them. {Matt. 2:16} And how oft
do we see those that would beguile others, punished with illusion? God usually retaliates, and proportions
jealousy to jealousy, provocation to provocation, {Deut. 32:21} number to number, {Isa. 65:11–12} choice to
choice, {Isa. 66:3–4} device to device, {Mic. 2:1; Mic. 2:3} frowardness to frowardness, {Psalm 18:26} contrariety
to contrariety. {Lev. 26:21} Even the righteous shall be recompensed in the earth, {Prov. 11:31} as was
Jacob.
|
The Cambridge Bible: beguiled] i.e. “deceived,” as Joshua 9:22; but a different word in the Hebrew from that
in Gen. 3:13. Laban had succeeded in astutely bestowing his less attractive daughter in marriage.
|
Gill: [Al]though Laban is not to be justified in this action, yet here appears in Providence a righteous retaliation
of Jacob; he beguiled his own father, pretending he was his brother Esau; and now his father-in-law beguiles
him, giving him blear eyed Leah instead of beautiful Rachel.
|
As an aside, many commentators speak this way, in how they compare the unattractive eyes of Leah to the
beauty of Rachel. Although that may be true, it is not really the emphasis of the Bible when describing both
women; and one must bear in mind that, we are getting the description of Jacob, so we see Rachel through his
eyes. I do not doubt that she was more beautiful to him. As already discussed, it is difficult to determine what
is meant about Leah’s eyes.
|
There are certainly some semi-objective qualities to beauty, but so much of it is subjective. I have had a lady
friend for the past 4 years whom I believe is one of the most beautiful women in the world. I would choose her
over any movie starlet; but someone else might not.
|
Dr. Peter Pett: When Jacob realises what has happened he is no doubt furious and immediately marches in to
where Laban is to lay his complaint. The terms of his contract have been broken. The reader, however, knowing
the story of Esau will recognise that he has received as he gave. The trickster has been tricked. He who
deceived a blind man, has himself been deceived when blinded by a veil. He who supplanted an elder kin has
an elder kin planted on him. What a man sows he reaps. And he learns his first lesson in dealing with Laban.
|
Pett continues: But Laban was no doubt waiting for the visit and has his excuses ready. He is a smooth-tongued
liar and confident because the strength is on his side. He is master here. Jacob can do nothing.
|
Wesley: Jacob had cheated his own father when he pretended to be Esau, and now his father - in - law cheated
him. Herein, how unrighteous soever Laban was, the Lord was righteous.
|
Whedon: Jacob now feels the weight and bitterness of deception. But it is a retribution for his own supplanting
and defrauding of Esau.
|
Clarke: The marriage feast, it appears, lasted seven days; it would not therefore have been proper to break off
the solemnities to which all the men of the place had been invited, Gen. 29:22, and probably Laban wished to
keep his fraud from the public eye; therefore he informs Jacob that if he will fulfill the marriage week for Leah,
he will give him Rachel at the end of it, on condition of his serving seven other years. To this the necessity of
the case caused Jacob to agree; and thus Laban had fourteen years’ service instead of seven: for it is not likely
that Jacob would have served even seven days for Leah, as his affection was wholly set on Rachel, the wife
of his own choice. By this stratagem Laban gained a settlement for both his daughters. What a man soweth,
that shall he reap. Jacob had before practiced deceit, and is now deceived; and Laban, the instrument of it, was
afterwards deceived himself.
|
Two of the questions which Jacob asks—"What is this you have done to me? Why then have you deceived
me?"—could Isaac have not asked Jacob the same things when Jacob deceived him?
|
Genesis 29:25 And it happened in the morning, he saw that [lit., behold] it was Leah! And he said to Laban,
“What is this you have done to me? Did I not serve with you for Rachel? Why then have you tricked me?”
Jacob is furious. He has been in love for 7 years with Rachel. He expected to wake up the next morning and see
the woman whom he loves, and he sees Leah instead.
Apparently, Jacob shoots out of their bed and goes right on over to Laban’s home and he yells at him. This
happens so quickly that we do not even have verbs saying, and he got up and he exited the tent and he went to
speak to Laban. No. He woke up, he saw Leah and, in the next instant, he is vigorously lodging a complaint with
Laban. Leaving out all of the stuff in between, suggests that Jacob was in a hurry and that he is furious and that
he raced from his bed to Laban’s tent.
Meanwhile, Zilpah, Leah’s maid, comes in and collects the sheets and delivers them to Laban (or to a
predetermined place, where they will be stored). Zilpah is a witness to these blood-stained sheets the next
morning; and, quite obviously, so is Leah. Laban, as a father, had kept his part of the bargain; he preserved his
daughter’s purity.
Jacob has no way out of this marriage. That he consummated his marriage to Leah has witnesses and physical
evidence. Now, so that you understand, none of these things are in the narrative—the bed sheets, the maid
viewing the stained bed sheets and then fetching the bed sheets, the placing of these bed sheets into storage with
the father—but this is very likely the way that things went down. This would explain why the maid is mentioned
and these cultural norms are confirmed by Deut. 22:13–17.
Jacob thinks back to the night before, and the witnesses there are these men who are all beholden to Laban; and
Laban never speaks the name of his daughter; he only makes reference to my daughter. So, no one can claim
that Laban spoke of Rachel; and Leah and her maid Zilpah both would testify to the willing consummation of their
marriage.
Again, much of this is conjecture, but it all holds together. These additional details help to explain what is actually
going on.
In other words, Jacob is legally married to Leah. It does not matter how it all happened; it does not matter that
he was deceived. Just like Isaac’s blessing to Jacob when Jacob deceived him. It does not matter that Isaac was
deceived; the blessing still stands. Similarly, it does not matter how Jacob was deceived; the marriage still stands
as well.
My guess is, Jacob never appreciated the irony of these circumstances, but we are able to.
Gal. 6:7 springs to mind: Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.
(ESV) Jacob, the great deceiver, was deceived.
A great deal is made out of the virginity of Leah (and any woman married in the ancient world). In fact, even up
to the 1950's and 1960's, many men and women married, having only one sexual partner. Because of the cultural
propaganda that we are exposed to today, most young people (and even older people) view this as quaint and
old-fashioned. However, this still occurs. That is, there are still times when two people (1 man and 1 woman) get
married, having never had sex prior to their wedding night. This is God’s plan. This is why marriages were so
solid throughout most of the history of the United States; until the whole free love movement in the 1960's; and,
at that point, marriages began to fall apart.
If you have normal Christian values (or divine establishment values), it is easy to look at today’s society and
think, society is pursing everything that is wrong and rejecting everything that is right. It is not God’s plan for men
or women to go out and sexually experiment; and then, at some point, become house partners with some random
gender, perhaps married, perhaps not; perhaps with children and perhaps not. This is a formula for temporary
relationships and a great deal of heartache. Furthermore, these non-traditional relationships are hell on the
children. A father and a mother is normal to a child; a father and a mother who stick together is normal for a child.
This gives a child stability, as well as specific limits.
The further a society moves away from these traditional, divine establishment values, the more that society suffers
as a whole. The result is, we have a generation of young people who have some of the goofiest notions a
generation could have. They believe in virtually anything and everything except for truth. For instance, there is
a very large percentage of people in the United States who believe that a more socialistic government is the right
way to go. They trust people to run everything (that is what a socialist government does) who have never run
anything in their entire lives. And despite being able to find a socialist government that is not a full-on mess today,
these people still support socialism. I write this in 2017 and we were not too far from electing a socialist as a main
party candidate for president in 2016.
Our adversary is brilliant, and can think circles around any of us. He can take the most bizarre and illogical set
of views and make them seem palatable and desirable. For those who have rejected the truth, what Satan offers
up is what they want in their lives.
Ron Snider’s translation of Genesis 29:21–25 Then Jacob said to laban, "Give me my wife, for my time
is completed, and let me go in to her." And Laban gathered all the men of the place, and made a feast. Now
it came about in the evening that he took his daughter Leah, and sent her into him; so Jacob came in to her.
Laban also gave his maid zilpah to his daughter Leah as a maid. And it came about in the morning that,
behold, it was Leah! And he said to laban, "What is this you have done to me? Was it not for Rachel that
I served with you? Why then have you deceived me?"
|
Ron Snider Summarizes Genesis 29:21–25
|
1. Since the time seemed so short to Jacob, Moses leaps ahead to the end of the seven years.
2. Jacob has faithfully served Laban and was looking forward to marriage to Rachel.
3. Laban obviously did not make any move to finalize the agreement by bringing up the matter to Jacob.
4. Jacob in very emphatic terms reminds Laban that it is time for him to receive his agreed upon wages.
5. Laban invites all those in the surrounding vicinity to the wedding feast, which no doubt included much
drinking.
6. This not only fits the custom of the wedding feast which is a time of rejoicing, but will somewhat dull the
senses of Jacob.
7. The party continued into the evening past sundown.
8. Laban conceives a plan whereby he can fulfill two distinct desires he has.
9. The first is how to marry off his older daughter who was obviously less attractive than Rachel.
10. The second was how to obtain the very desirable services of Jacob for a longer period of time.
11. He sends Leah into the tent under the cover of darkness, and with the customary veil.
12. There can be no doubt that Leah was apart of the conspiracy, and her cooperation was imperative.
13. She saw an opportunity to get a very desirable husband, and perhaps an opportunity to put one over on
her more attractive sister.
14. Keep in mind that she was the oldest and was likely fighting the "old maid" tag.
15. All these things and perhaps other motivations we are not aware of cause her to join willingly in this
deception.
16. Once she is safely in the tent, Jacob leaves the feast and goes to the tent to consummate the wedding
vows.
17. He has no reason to be suspicious, and his overwhelming love for Rachel would have caused him to
be quite anxious for this night.
18. Rachel and Leah must have been similar enough in height and weight not to arouse suspicion.
19. Although what man would have ever considered that his promised bride would turn out to be another
woman??
20. Laban demonstrates his conniving, deceitful nature, as he hatches a plan which is both daring and
vicious.
21. The parallels here are obvious to the plot which Jacob participated in with his mother Rebekah.
22. The deceiver is now deceived by a superior deceiver, demonstrating the truth that "you will reap what
you sow".
23. In the morning Jacob, having already engaged in sex with Leah, finds out to his astonishment that he
has been deceived.
24. He obviously realizes that Laban is the culprit and so immediately asks him three pointed questions.
a. Why have you done this??
b. Did we not make an agreement for Rachel??
c. Why did you trick me??
25. Laban demonstrates that he and his sister Rebekah have strikingly similar sinful trend of Adam trends
in this area.
26. Neither shows any remorse for the intentional deception which they engineer in their family.
27. Like Jacob, Leah willingly goes along with the plan, and is not guiltless.
|
——————————
And so says Laban, “[It] is not done so in our
place to give the youngest to faces of the
firstborn. Fulfill a week of this and let us
give to you also another in service which you
will serve with me also seven years
following.”
|
Genesis
29:26–27
|
Laban then said, “[It] is not done this way in
our country, to give the youngest [daughter in
marriage] before the firstborn. Also fulfill a
week of this one and let us give you another
[one] by the service which you will perform for
me [with] yet seven more years.”
|
Laban then said, “We don’t do things like that in our country—we don’t give the youngest daughter away
in marriage before the firstborn. First fulfill this celebratory week and we will give you another wife in
exchange for your service—just 7 more years.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so says Laban, “[It] is not done so in our place to give the youngest to faces of
the firstborn. Fulfill a week of this and let us give to you also another in service
which you will serve with me also seven years following.”
Targum of Onkelos And Laban said, It is not so done in our place, to give the younger before the elder.
Fulfil now the seven days of the feast of this, and I will give thee also that for the
service which thou shalt serve with me yet seven other years.
Targum (Pseudo-Jonathan) ...Fulfil the seven days of this feast of Leah, and I will give...
Latin Vulgate Laban answered: It is not the custom in this place, to give the younger in marriage
first. Make up the week of days of this match: and I will give thee her also, for the
service that thou shalt render me other seven years.
Peshitta (Syriac) Then Laban said to Jacob, It is not so done in our country, to give the younger in
marriage before the elder. Finish the wedding feast for this one, and then I will give
you the other also for the service which you shall serve with me yet another seven
years.
Septuagint (Greek) And Laban answered, It is not done thus in our country, to give the younger before
the elder. Fulfill then her week, and I will give her to you also in return for your
service, which you serve with me, yet seven other years.
Significant differences: The Latin has the custom rather than so done in the Hebrew; but the gist is about
the same. Both the Syriac and the Greek have country rather than place, which is
more of an interpretation than a translation from the Hebrew.
It may seem odd, but before is a legitimate translation of to faces of.
In the second sentence, the Hebrew has us, but all of the other ancients translations
have I. The various translations add in of the feast (targum), of this match (Latin);
and the wedding feast (Syriac).
Limited Vocabulary Translations:
Bible in Basic English And Laban said, In our country we do not let the younger daughter be married
before the older. Let the week of the bride-feast come to its end and then we will
give you the other in addition, if you will be my servant for another seven years.
Easy English Laban said, `Here, in our country, the younger daughter should not marry before the
daughter that was born first. That is not our custom. Finish the *feast for the
wedding. The *feast lasts for a week. Then we will give the other daughter to you.
But you must work for me for 7 more years.'
Good News Bible (TEV) Laban answered, "It is not the custom here to give the younger daughter in
marriage before the older. Wait until the week's marriage celebrations are over,
and I will give you Rachel, if you will work for me another seven years."
The Message "We don't do it that way in our country," said Laban. "We don't marry off the
younger daughter before the older. Enjoy your week of honeymoon, and then we'll
give you the other one also. But it will cost you another seven years of work."
NIRV Laban replied, "It isn't our practice here to give the younger daughter to be married
before the older one. Complete this daughter's wedding week. Then we'll give you
the younger one also. But you will have to work for another seven years."
Thought-for-thought translations; paraphrases:
Common English Bible Laban said, "Where we live, we don't give the younger woman before the oldest.
Complete the celebratory week with this woman. Then I will give [LXX, Sam, Syr,
Tg, Vulg; MT we will give] you this other woman too for your work, if you work for
me seven more years."
Contemporary English V. Laban replied, "In our country the older daughter must get married first. After you
spend this week with Leah, you may also marry Rachel. But you will have to work
for me another seven years."
New Berkeley Version Laban replied, “It just is not done in these parts, to marry the younger before the
older. Complete this one’s week and for another seven years of service we will give
you the other one, too.” Perfect retribution. As Jacob had impersonated Esau at a
most critical moment, so Laban made
Leah impersonate Racliel at an even more critical time.
New Century Version Laban said, "In our country we do not allow the younger daughter to marry before
the older daughter. But complete the full week of the marriage ceremony with Leah,
and I will give you Rachel to marry also. But you must serve me another seven
years."
New Living Translation "It's not our custom here to marry off a younger daughter ahead of the firstborn,"
Laban replied. "But wait until the bridal week is over; then we'll give you Rachel,
too-provided you promise to work another seven years for me."
Translation for Translators Laban replied, "In this land, it is not our custom to give a younger daughter to be
married before we let someone marry our firstborn daughter. After we finish this
week of celebration, we will let you marry the younger one also. But in return, you
must pay for Rachel by working for me for another seven years."
Partially literal and partially paraphrased translations:
American English Bible And Laban answered: 'In our country, it isn't proper to give the younger before the
eldest. Serve me for seven [more years] and I'll give her to you also, in return for
your labor of seven more years.'
Beck’s American Translation “We don’t do such things here,” Laban answered. “We don’t give the younger
daughter in marriage before the older one. Finish the bridal week with this
daughter; then you will get the other one too by working seven more years for me.”
International Standard V But Laban responded, "It's not the practice of our place to give the younger one in
marriage [The Heb. lacks in marriage] before the firstborn. Fulfill the week for this
daughter [Lit. one], then we'll give you the other one in exchange for serving me
another seven years."
Names of God Bible Laban answered, "It's not our custom to give the younger daughter in marriage
before the older one. Finish the week of wedding festivities with this daughter. Then
we will give you the other one too. But you'll have to work for me another seven
years."
New Advent (Knox)Bible And Laban answered, It is not the custom of our country to wed our younger
daughters first. Celebrate this wedding of thine for a full week, and I will give thee
Rachel too, and thou shalt work for me another seven years to earn her.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia Laban said, "It's not the done thing in our country, to give the younger before the
firstborn in marriage. Fulfill her week, and we will give you this one also for the
service that you will render to me, for seven more years." The week means literally
seven days, which was the minimum interval.
Ferar-Fenton Bible But Laban answered, "It is not our custom in this country to give the younger before
the elder. Count the seven for this, then I will give to you also the other, and for her
you shall serve with me another seven years afterwards.'
New Heart English Bible Laban said, "It is not done so in our place, to give the younger before the firstborn.
Fulfill the week of this one, and we will give you the other also for the service which
you will serve with me yet seven other years."
Urim-Thummim Version But Laban replied to him, it is not the custom in our region to give the younger
before the firstborn. Finish Leah's bridal week and we will give you Rachel too, for
an additional seven years of your labor.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Laban said, “It is not our custom to give the younger daughter before the first-born.
As soon as the marriage week is over, I will give you my younger daughter as well,
but you must work with me for another seven years
The Heritage Bible And Laban said, It is not done this way in our country, to give the younger before
the face of the firstborn. Fulfill her week, and we will give you this other one also
for the work which you shall work for me yet another seven years.
New American Bible (2002) "It is not the custom in our country," Laban replied, "to marry off a younger daughter
before an older one. Finish the bridal week [The bridal week: an ancient wedding
lasted for seven days of festivities; cf ⇒ Judges 14:12.] for this one, and then I will
give you the other too, in return for another seven years of service with me."
New American Bible (2011) Laban replied, "It is not the custom in our country to give the younger daughter
before the firstborn. Finish the bridal week [an ancient wedding lasted for seven
days; cf. Jgs 14:12, 17.] for this one, and then the other will also be given to you in
return for another seven years of service with me." Hos 12:13.
New Jerusalem Bible Laban replied, 'It is not the custom in our place to marry off the younger before the
elder. Finish this marriage week and I shall give you the other one too in return for
your working for me for another seven years.'
Revised English Bible Laban answered, "It is against the custom of our country to marry off the younger
sister before the elder. Go through with the seven days' feast for the elder, and the
younger shall be given you in return for a further seven years" work.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Lavan answered, "In our place that isn't how it's done, to give the younger daughter
before the firstborn. Finish the marriage week of this one, and we'll give you the
other one also in exchange for the work you will do for me during yet another seven
years."
The Complete Tanach And Laban said, "It is not done so in our place to give the younger one before the
firstborn. Complete the [wedding] week of this one, and we will give you this one
too, for the work that you will render me for another seven years."
|
Complete the [wedding] week of this one: Heb. ש ְבֻעַ. This is the construct
state, because it is vocalized with a chataf (a sheva), [and means] the week of
this one, which are the seven days of feasting [celebrated by a newly wedded
couple]. [This appears in the] Talmud Yerushalmi , Mo’ed Katan (1:7). It is
impossible to say [that it means] really a week [in the absolute state and should
be rendered: this week,] because, if so, the “shin” would have to be vowelized
with a “patach,” (he means to say a“kamatz” ש ָבֻעַ). Furthermore, ש ָבֻעַ is in the
masculine gender, for it is written: (Deut. 16:9)“ You shall count seven weeks (ש
ִבְעָה ש ָבֻעֹת) .” Therefore, it does not signify a week but seven [days], septaine in
Old French.
|
|
and we will give to you: [This is] a plural expression, similar to (above 11;3,
7), “Let us descend and confuse” ; “and let us fire them.” This, too, is an
expression of giving.
|
|
this one too: immediately after the seven days of feasting, and you will work
after her marriage. — [from Pirkei d’Rabbi Eliezer , ch. 36]
|
exeGeses companion Bible And Laban says,
It is not worked thus in our place,
to give the younger at the face of the firstbirth:
fulfill her week
and we give you this also
for the service you serve with me
yet another seven years.
Kaplan Translation 'In our country it is something that is simply not done!' replied Laban. '[We never]
give a younger daughter in marriage before the first-born. But wait until this week
[of wedding celebrations] [(Rashi; Yov'loth 28:28). See Judges 14:12,17. From here
is derived the custom of making seven days of feasts for a bride and groom (sheva
berakhoth) even today (Pirkey Rabbi Eliezer 16).] for [Leah] is over. Then we will
give you the other girl - in return for the work that you will do for me for another
seven years.'
Orthodox Jewish Bible And Lavan said, It must not be so done in our land, to give the younger before the
bechirah. Finish her shvu'a (week), and we will give thee this also for the avodah
(service, work) which thou shalt do for me yet sheva shanim acherot.
The Scriptures 1998 And Laan said, “It is not done this way in our place, to give the younger before the
first-born. “Complete the week of this one, then we give you this one too, for the
service which you shall serve with me still another seven years.”
Expanded/Embellished Bibles:
The Amplified Bible And Laban said, It is not permitted in our country to give the younger [in marriage]
before the elder. Finish the [wedding feast] week [for Leah]; then we will give you
[Rachel] also, and you shall work for me yet seven more years in return.
The Expanded Bible Laban said, "In our ·country [Lplace] we do not allow the younger daughter to marry
before the ·older daughter [Lfirstborn]. But complete the full week of ·the marriage
ceremony with Leah [Lthis one], and I will give you ·Rachel [Lthe other one] to marry
also. But you must serve me another seven years."
Kretzmann’s Commentary And Laban said, It must not be so done in our country, to give the younger-afore the
first-born. Granted that this was an established custom in the place, or district,
where Laban was living, his excuse was still a flimsy pretext, for his business would
have been to acquaint Jacob with that custom at the time the contract was made
His selfish motives, especially his avarice, here came to the surface, even as it was
in evidence more and more in the succeeding years. Fulfill her week, and we will
give thee this also for the service which thou shalt serve with me yet seven other
years. The nuptial feast lasting seven days, Jacob was to confirm marriage with
Leah by accepting her as his wife during this time. In the second week he was then
given Rachel as his wife, with the understanding that he would serve another seven
years for her, thus really paying a greater price than he owed.
Lexham English Bible Then Laban said, "{It is not the custom} in our country to give the younger before
the firstborn. Complete the week of this one, then I will also give you the other, {on
the condition that you will work for me} another seven years."
NET Bible® "It is not our custom here [Heb "and Laban said, `It is not done so in our place.'" The
order of the introductory clause and the direct discourse has been rearranged in the
translation for stylistic reasons.]," Laban replied, "to give the younger daughter in
marriage [Heb "to give the younger." The words "daughter" and "in marriage" are
supplied in the translation for clarity and for stylistic reasons.] before the firstborn.
Complete my older daughter's bridal week [Heb "fulfill the period of seven of this
one." The referent of "this one" has been specified in the translation as "my older
daughter" for clarity.] [Bridal week. An ancient Hebrew marriage ceremony included
an entire week of festivities (cf. Judg 14:12).]. Then we will give you the younger
one [Heb "this other one."] too, in exchange for seven more years of work [Heb "and
we will give to you also this one in exchange for labor which you will work with me,
still seven other years."]."
The Voice Laban: That isn't something we do here in this country-giving the younger daughter
in marriage before the firstborn. If you complete this wedding week with Leah, then
I will also give you Rachel. But in return, you must serve me another seven years.
Wedding celebrations last seven days, plenty of time for Leah to become
pregnant with Laban's first grandchild.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Lavan [White] said, he will not be done so in our place, to give the little one
before the firstborn woman, fulfill this week and we will also give to you this one with
the service which you will serve by me yet again another seven years,...
Concordant Literal Version And saying is Laban, "Not so is it being done in our place, to give the inferior in
station before the firstborn. Fulfill the seven of this one, and give will I to you this
one, moreover, for the service which you shall serve, withal, further another seven
years.
English Standard V. – UK Laban said, "It is not so done in our country, to give the younger before the
firstborn. Complete [Judges 14:12] the week of this one, and we will give you the
other also in return for serving me another seven years."
God’s Truth (Tyndale) Laban answered: it is not the manner of this place, to marry the youngest before the
eldest. Pass out this week, and then shall this also be given you for the service
which you shall serve me yet seven years more.
NASB But Laban said, "It is not the practice [Lit done thus in] in our place to marry off [Lit
give] the younger before the firstborn. Complete the week of this one, and we will
give you the other also for the service which you shall serve [Gen 31:41] with me
for another seven years."
Young’s Updated LT And Laban says, “It is not done so in our place, to give the younger before the first-born; fulfil the week of this one, and we give to you also this one, for the service
which you will serve with me yet seven other years.”
The gist of this verse: Laban claims that Leah must be married first because of the traditions of his area,
but he will give Rachel to Jacob if he works an additional 7 years.
Genesis 29:26
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
Wenstrom: T.
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to be done [made, produced]; to
be offered, to be observed, to be
used; was made [constructed,
fashioned], to be formed, to be
prepared
|
3rd person masculine
singular, Niphal
imperfect
|
Strong's #6213
BDB #793
|
kên (כֵּן) [pronounced
kane]
|
so, therefore, thus; then,
afterwards; upright, honest;
rightly, well; [it is] so, such, so
constituted
|
properly, an active
participle; used primarily
as an adverb
|
Strong's #3651
BDB #485
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
mâqôwm (מָקוֹם)
[pronounced maw-KOHM]
|
place, situated; for a soldier, it
may mean where he is stationed;
for people in general, it would be
their place of abode (which could
be their house or their town)
|
masculine singular noun
with the 1st person plural
suffix
|
Strong’s #4725
BDB #879
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
nâthan (נָתַן) [pronounced
naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
Qal infinitive construct
|
Strong's #5414
BDB #678
|
tsâʿîyr (צָעִיר)
[pronounced tzaw-ĢEER]
|
little, insignificant, young,
youngest, least
|
feminine singular
adjective used as a
substantive; with the
definite article
|
Strong’s #6810
BDB #859
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces, countenance;
presence
|
masculine plural
construct (plural acts like
English singular)
|
Strong’s #6440
BDB #815
|
Together, they mean upon the face of, before, before the face of, in the presence of, in the sight of, in front of.
When used with God, it can take on the more figurative meaning in the judgment of. This can also mean
forwards; the front part [or, the edge of a sword]. Lepânîym (לְפָּנִים) can take on a temporal sense as well:
before, of old, formerly, in the past, in past times. Literally, this means to faces of.
|
bekîyrâh (בְּכִירָה)
[pronounced be-kee-RAW]
|
firstborn [always of women]
|
feminine singular noun
with the definite article
|
Strong’s #1067
BDB #114
|
Translation: Laban then said, “[It] is not done this way in our country, to give the youngest [daughter in marriage]
before the firstborn. Note the way that Laban explains this. “This is how things are done in our country. This is
your country as well, Jacob. This is how things are done. We don’t give the youngest daughter’s hand in marriage
before the firstborn daughter. You should know this.”
The Geneva Bible: [Laban] valued the profit he had from Jacobs service more than either his promise
or the customs of the country, though he used custom for his excuse.
Benson suggests that no such custom existed. I would not be surprised if such a custom did exist; and it is
possible that some men of that era married the older sister in order to have the younger.
Note the impersonal way that Laban uses to refer to his daughters throughout.
Genesis 29:26 And Laban said, “It must not be done so in our country, to give the younger before the first-born.
Laban’s explanation is, “Look, I don’t know what your customs are there, but here, you cannot marry off the
youngest daughter first. That just is not done.” Laban and Jacob have already established the price for marrying
a daughter. Laban got that price; he marries off his least marriageable daughter; and he is certainly willing to
agree to the same contract for Rachel.
Jacob had a desire for all the things promised to the firstborn, and manipulated things to go in that direction.
Laban had a desire to marry off both of his daughters and to get some free work from the deal, so he manipulated
things to go in that direction. Jacob (and his mother Rebekah) have been the manipulators, expecting to turn
circumstances to their own liking. Jacob had no idea that this same manipulation would be done to him. God took
these very imperfect men, with their very imperfect plans, and moved his plan forward. From Jacob would come
all the Hebrew people.
The Bible is a history of man’s sinfulness, his bad decisions; and God still taking all of this and moving His plan
forward. No matter how good and honorable men are (like Abraham or Joseph); or how much they resist His will
(Jacob), God has a perfect plan and He will bring it to pass.
This does not mean that people with bad intentions and actions are rewarded for this. We know what happened
as a result of Rebekah’s scheming to make her husband Isaac bless Jacob rather than Esau. She was able to
keep her part of this scheme secret from Isaac and Esau; but she lost her favorite son, Isaac. She will never see
him again. It will be the same with Laban. Because of his own greed and the greed of his sons, they will
eventually drive Jacob (and his wives) away; and Laban will never see his grandchildren grow up.
David Guzik: Laban is a perfect picture of a deceptive manipulator. He ends up getting exactly what
he wanted (both his daughters married). Yet, this will turn out badly for both himself and his daughters.
Oftentimes, God judges manipulators by giving them what they in their sinful desires and methods
want and allowing it to be loss for them.
Wenstrom: The terms “younger” and “firstborn” are unknowingly employed by Laban under the inspiration
of the Holy Spirit to remind Jacob of the deception of his older brother Esau and stunned Jacob into silence
so that he does not reprove Laban for not having informed him of the local custom in the first place.
Wenstrom continues: Jacob knows now first hand what it feels like to be deceived and cheated. Here
we see that the Lord is teaching Jacob that the ends does “not” justify the means! This, the Holy Spirit
convicts Jacob of since Jacob’s anger subsides and he agrees to work another seven years for Laban
to consummate his love for Rachel.
In life, we can learn one of two ways: the easy way (taking in and applying Bible doctrine) or the hard way (which
is going against the will of God and seeing very negative consequences as the result). God uses Laban’s
deception to show Jacob what kind of a man he was. Did Jacob get it? Was he able to put it all together? That
is hard to tell, although he does work honestly for Laban for these 20 years (apart from his attempt to influence
genetics). However, bear in mind, Jacob’s experiences were not just for him, but for us as well.
Recall Rebekah’s manipulation to get her husband Isaac to bless Jacob. The end result of all that was, she would
never see Jacob again. She was so focused on the blessing, that she did not consider the consequences of her
actions.
Genesis 29:26–27 Laban then said, “[It] is not done this way in our country, to give the youngest [daughter in
marriage] before the firstborn. Also fulfill a week of this and let us give you another [one] by the service which
you will perform for me [with] yet seven more years.”
|
Laban’s Frivolous Excuse (Many Commentators)
|
Matthew Henry: The excuse was frivolous: It must not be so done in our country, Gen. 29:26. We have reason
to think there was no such custom of his country as he pretends; only he banters Jacob with it, and laughs at
his mistake. Note, Those that can do wickedly and then think to turn it off with a jest, though they may deceive
themselves and others, will find at last that God is not mocked. But if there had been such a custom, and he
had resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger
daughter.
|
Jamieson, Fausset and Brown: Laban...said, “It must not be so done in our country, to give the younger before
the first-born.” But, then, if that were the prevailing custom of society at Haran, he should have apprized his
nephew of it at an early period in an honorable manner...[such] tricks [can still be found in]...the marriage
festivities among the greater sheiks, [and similar deceits] are accordant with the habits of the people in Arabia
and Armenia in the present day.
|
The Cambridge Bible: Laban’s excuse was specious, that it was necessary to conform to local customs, and
that Jacob, as a stranger, did not know them. But, if so, he should in decency and honour have explained the
custom to Jacob before consenting to the marriage with the younger sister. In this disgraceful deception Laban’s
character is revealed; while Jacob, who deceived his father and his brother, is made to suffer himself from
deception.
|
Gill: [I]t does not appear there was any such custom, and it was a mere evasion; or otherwise, why did not he
inform him of this when he asked for Rachel? and why did he enter into a contract with him, contrary to such
a known custom? and besides; how could he have the nerve to call the men of the city, and make a feast for
the marriage of his younger daughter, if this was the case?
|
Keil and Delitzsch: A perfectly worthless excuse; for if this had really been the custom in Haran as in ancient
India and elsewhere, he ought to have told Jacob of it before.
|
Dr. Peter Pett: Laban knew that Jacob would have to recognise the strength of his argument. Custom could not
be broken. Every one in the tribe would know the situation, and they were no doubt smiling behind Jacob’s back.
And behind his triumphant but partly concealed smile is the implication that Jacob should have known, and that
had he been smarter he would have known. It was probably not an uncommon requirement, although marriage
to the elder daughter did in fact place Jacob in a more privileged position. (An argument which Laban might well
have called on when placating Jacob. Marriage was not on the whole looked on as a romantic affair).
|
Whedon: [I]f such were the law at Haran, Jacob was ignorant of it until now, and Laban deceived him in not
explaining it to him when he bargained for Rachel. Gen. 29:18.
|
Clarke disagrees that this is a phony excuse, and he provides plenty of evidence: It was an early custom to give
daughters in marriage according to their seniority; and it is worthy of remark that the oldest people now existing,
next to the Jews, I mean the Hindoos, have this not merely as a custom, but as a positive law; and they deem
it criminal to give a younger daughter in marriage while an elder daughter remains unmarried. Among them it
is a high offense, equal to adultery, “for a man to marry while his elder brother remains unmarried, or for a man
to give his daughter to such a person, or to give his youngest daughter in marriage while the eldest sister
remains unmarried.” - Code of Gentoo Laws, chap. xv., sec. 1, p. 204. This was a custom at Mesopotamia; but
Laban took care to conceal it from Jacob till after he had given him Leah. The words of Laban are literally what
a Hindoo would say on such a subject.
|
There is the possibility that this is a very important custom in that area; nevertheless, how Laban went about
fulfilling the requirements of that custom was underhanded.
|
James Freeman also reports of cultures where the younger child cannot get married before the older, unless
the older is deformed, blind, deaf or dumb.
|
I do not think that this is a phony excuse on Laban’s part. I think it is a real custom which he uses to his own
advantage here.
|
I conclude that this is a real thing for that place and era, and that Laban probably used this fact on his daughters
to get them to cooperate (I believe that both Leah and Rachel cooperated with their father in this charade—or,
at the very least, obeyed their father). This is speculative, but Leah and Rachel seemed to settle in to their
relationship with Jacob quite naturally, despite the obvious conflict of two women in a marriage with one man.
If Rachel were tricked concerning this situation, would she not for years carry a grudge against her sister and
father? Would she not do everything possible to monopolize her time with Jacob, had that been the case?
|
Therefore, let me suggest that Laban, at some point, took Rachel aside and said, “You know that you cannot
marry Jacob, as long as Leah is not married. Do you think she will marry anytime soon?” Laban could have
begun that in the first year, preparing Rachel for the inevitable (inevitable in the eyes of Laban). If Rachel
complained, “What if Jacob no longer wants me, if he is married to Leah? What is he is not willing to work
another 7 years for me?” Laban would readily answer, “Then he is not the man for you.”
|
I do not doubt that such a custom existed where Laban lived; but that he used it for his own advantage.
|
The ESV; capitalized is used below.
|
Wenstrom on the Discipline of God
|
Now, he knows how his brother Esau and his father Isaac felt. God the Holy Spirit has rebuked and disciplined
Jacob for deceiving his father Isaac and cheating his brother Esau in order to advance him to further spiritual
growth. This discipline was a demonstration of the Lord’s love for Jacob.
|
God disciplines His disobedient children by permitting adversity, trials, and irritations to come into their lives that
are beyond their capacity to handle in order to get their attention and to focus upon their number one priority
in life as children of God, which is conformity to the Father’s will.
|
God disciplines His disobedient children by permitting them to reap the fruits of their bad decisions so that they
might learn that conformity to His will is the only way to true joy and happiness and blessing in life (Ezek. 16:43;
Gal. 6:7-8).
|
The Holy Spirit disciplines the disobedient child of God by rebuking them with the Word of God as it is
communicated by the pastor-teacher in the local assembly and the purpose of such rebuke is to conform the
believer to the will of his heavenly Father, which results in blessing and true happiness.
|
The Lord Jesus Christ disciplines the believer in the sense that He rebukes, punishes and trains the believer
because He personally and affectionately loves the believer.
|
Rev. 3:19 Those whom I love, I reprove and discipline, so be zealous and repent.
|
Heb 12:5–6 And have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly
the discipline of the Lord, nor be weary when reproved by Him. For the Lord disciplines the one He loves, and
chastises every son whom He receives." (Prov. 3:11, 12)
|
Heb 12:7 It is for discipline that you have to endure. God is treating you as sons. For what son is there whom
his father does not discipline? If you are left without discipline, in which all have participated, then you are
illegitimate children and not sons. Besides this, we have had earthly fathers who disciplined us and we
respected them. Shall we not much more be subject to the Father of spirits and live? For they disciplined us
for a short time as it seemed best to them, but He disciplines us for our good, that we may share His holiness.
For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of
righteousness to those who have been trained by it. Therefore lift your drooping hands and strengthen your
weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather
be healed. (Isa. 35:3; Prov. 4:26)
|
The punishment leads to rebound, which restores one to fellowship.
|
Hebrews 12:10 teaches us that ultimately, God disciplines us because He wants us to share in His character
and integrity, which is meant by the phrase “share His holiness.”
|
We are not to get angry or bitter when God disciplines us through the Word, or adversity and undeserved
suffering but rather we are to listen to what God is trying to say to us and to learn the lesson that He is teaching
us so that we might acquire the character of our heavenly Father.
|
Ecclesiastes 7:14 In the good day, be in good spirit, but also see in the evil day, that God has made one along
with the other, so that man should not find anything after him.
|
In order to receive discipline without getting bitter and complaining, the believer must recognize and submit to
the authority of the Word of God, the delegated authority of the pastor-teacher and the authority of the Lord
Jesus Christ who controls history and therefore the believer’s circumstances.
|
Proverbs 3:11–12 My son, do not reject the chastening of Jehovah, and do not loathe His correction; for whom
Jehovah loves He corrects, even as a father corrects the son with whom he is pleased.
|
Job 5:17–18 Behold, blessed is the man whom God corrects; and despise not the chastisement of the Almighty.
For He wounds, and He binds up. He shatters, and His hands heal.
|
Proverbs 15:32–33 He casting off correction despises his own soul, but he who hears reproof gets
understanding. The fear of Jehovah is instruction in wisdom, and before honor is humility.
|
Genesis 29:27a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
mâlêʾ (מָלֵא) [pronounced
maw-LAY]
|
fill, make full, fill up, fulfill; satisfy;
complete, accomplish, confirm
|
2nd person masculine
singular, Piel imperative
|
Strong's #4390
BDB #569
|
shâbûaʿ (שָבֻעַ)
[pronounced shab-VOO-ahģ]
|
seven, period of seven (days or
years), heptad, week; Feast of
Weeks
|
masculine singular noun
|
Strong's #7620
BDB #988
|
There are 3 ways for this word to be spelled.
|
zôʾth (זֹאת) [pronounced
zoth]
|
here, this, this one; thus;
possibly another
|
feminine of singular zeh;
demonstrative pronoun,
adverb
|
Strong’s #2063
(& 2088, 2090)
BDB #260
|
Translation: Also fulfill a week of this one... I took the word also from the phrase which follows. All of these
words here are rather clunky; but I assume that they all sound better in the Hebrew. There are two possible
interpretations: (1) the wedding festivities occur over a week’s time, and Jacob must participate all of them as he
is married to Leah. Or (2) Laban is saying, “You just do another week of service—that is, seven more years.
However, the next verse, because of the way it is in constructed, suggests that this was a wedding celebration with
Leah that Jacob fulfilled. This is hidden in the verb structure. Since the 7 years is specified later in this verse, this
leads me to believe that there would be another week of a marriage celebration—which was apparently
standard—and Laban would give his second daughter to Jacob—provided that he work another 7 years after.
Sometimes in prophetical language, a week can refer to 7 years; but this discussion between Jacob and Laban
seems to be pretty clear that a week is just 7 days.
Genesis 29:27b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
nâthan (נָתַן) [pronounced
naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
1st person plural suffix,
Qal imperfect; with the
cohortative hê
|
Strong's #5414
BDB #678
|
I will give is found in LXX, Sam, Syr, Tg, Vulg; MT we will give.
|
E. W. Bullinger: we, i.e. I, by Figure of speech Heterosis (of Number).
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 2nd
person feminine singular
suffix
|
No Strong’s #
BDB #510
|
gam (גַם) [pronounced
gahm]
|
also, furthermore, in addition to,
as well; even, moreover
|
adverb
|
Strong’s #1571
BDB #168
|
zôʾth (זֹאת) [pronounced
zoth]
|
here, this, this one; thus;
possibly another
|
feminine of singular zeh;
demonstrative pronoun,
adverb
|
Strong’s #2063
(& 2088, 2090)
BDB #260
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿăbôdâh (עֲבֹדָה)
[pronounced ģub-vo-DAWH]
|
labour, work, service
|
feminine singular noun
|
Strong’s #5656 &
#5647 BDB #715
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
ʿâbad (עָבַד) [pronounced
ģawb-VAHD]
|
to work, to serve, to labor; to be
a slave to
|
2nd person masculine
singular, Qal imperfect
|
Strong's #5647
BDB #712
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 1st
person singular suffix
|
Strong’s #5973
BDB #767
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
shebaʿ (שֶבַע)
[pronounced sheb-VAHĢ]
|
seven
|
numeral masculine
construct
|
Strong's #7651
BDB #987
|
shânîym (שָנִים)
[pronounced shaw-NEEM]
|
years
|
feminine plural noun
|
Strong’s #8141
BDB #1040
|
ʾachêr (אַחֵר)
[pronounced ah-KHEHR]
|
another, following, next; other as
well as foreign, alien, strange
|
feminine plural
adjective/substantive
|
Strong’s #312
BDB #29
|
Translation: ...and let us give you another [one] by the service which you will perform for me [with] yet seven more
years.” All of this is Laban’s idea, but note that he refers to our place (country), and he says we will give. Does
he have a mouse in his pocket? I think that the reference is to Laban’s and his entire family. Giving one’s
daughters in marriage is a family decision, and not Laban’s alone—or so Laban makes it appear to Jacob by
saying these words.
However, all of this is Laban’s idea. At some point in time, he decided to do things this way. I would not be
surprised if Laban had a pretty good idea what he would do after Jacob had been there a month.
There is the saying that a lawyer should not ask a witness a question unless he knows how the witness will
answer. When coming to the original agreement, I suspect that Laban knew exactly who Jacob wanted (before
he said it) and very likely, what he was willing to trade for it (the 7 years of work). I do not doubt that Laban was
open to someone marrying Leah during that first 7 years; but after that time passed, this was the only way that
Laban could get a return on his investments. If Leah was not married, there would be no dowry and she would
become a dependent, very likely, for the rest of his life.
Now, interestingly enough, this requires that Jacob have more integrity than Laban. He knows Jacob and his
daughter Rachel well enough to not decide that they will just run off together. Rachel appears to be okay as part
of a polygamous marriage (which will be the result of all this). Laban gets his daughters married off and he gets
14 years of service in exchange. We may reasonably assume that Jacob was a good worker. Laban’s
calculations are, he cannot withhold Rachel for another 7 years; but that he could probably get another 7 years
of work from Jacob if he allows Jacob to have Rachel as his wife as well.
Laban promises: “First fulfill this celebratory week and we will give you another wife in exchange for your
service—just 7 more years.” It is worthwhile noticing in the way that Laban speaks of his daughters: this one, the
other one. I don’t know if that is his actual thinking towards his daughters, or if he expresses himself this way to
make it seem as if this is how he considered his daughters—there’s the younger one and the older one, and the
older has to be married first. It is quiet impersonal, but maybe that is his intention. Perhaps that is the impression
that Laban wants to give to Jacob.
Dr. Thomas Constable: The Hebrew name "Rachel" means "ewe," and "Leah" means "cow." Ironically,
Laban treated them as cattle and used them for bargaining and trading.
Genesis 29:27 Fulfill her week, and we will give you this one also for the service which you will serve with me still
another seven years.”
Then Laban makes the deal which he had planned on all along (this is my conjecture). “Look, you can still marry
Rachel. I won’t stand in your way. Just work another 7 years for her.” I do not believe that Laban came up with
the idea right on the spot; I think that was his intention all along. He will get 14 years of service from Jacob, for
his two daughters. Actually more, because Jacob will not have earned anything in all of that time. That is, after
14 years, Jacob will have nothing in his name, apart from Laban’s two daughters. In other words, Jacob cannot
just take his two wives at this point and leave. He will work an additional 6 years after this in order to put together
a nest egg.
Is Laban exhibiting poor behavior by using his daughters to get ahead in business? To some degree, yes,
although this was customary for this era. It is dangerous to take modern values and superimpose them on events
from over 3000 years ago. However, Laban intentionally deceived Jacob; and, as has been discussed, Leah and
Rachel were probably in on it, to a limited degree. That is, Laban hatched this plan in his own mind—possibly as
far back as the first month of Jacob working for him—and then Laban simply did not give his daughters any viable
options. To Rachel, he possibly said, “Listen, little missy, you cannot marry this man until your sister is married
first. Since she does not have any suitors now, the only way we can work this out is to have Leah stand in for you
on your wedding night. Otherwise, we will have to call the whole thing off until your sister is first married, and that
may be never.” That Rachel and Leah are aware of what is happening is not clearly revealed in the Bible; but I
believe this reasonably explains their behavior as wives later on. They seem to accept their situation with some
sibling rivalry; but it is not so great as to destroy the marriage.
Genesis 29:26–27 Laban then said, “[It] is not done this way in our country, to give the youngest [daughter in
marriage] before the firstborn. Also fulfill a week of this and let us give you another [one] by the service which
you will perform for me [with] yet seven more years.”
|
Laban Agrees to Give Rachel to Jacob as a Second Wife (Many Commentators)
|
Barnes: Laban requests him to Complete the week, and then he will give him Rachel also. If, however, Leah
was fraudulently put upon him at the close of the week of feasting, then Laban in these words proposes to give
Rachel to Jacob on fulfilling another week of nuptial rejoicing. The latter is in the present instance more likely.
In either case the marriage of Rachel is only a week after that of Leah. Rather than lose Rachel altogether,
Jacob consents to comply with Laban’s terms.
|
Barnes continues: Rachel was the wife of Jacob’s affections and intentions. The taking of a second wife in the
lifetime of the first was contrary to the law of nature, which designed one man for one woman Gen. 2:21–25.
But the marrying of a sister–in–law was not yet incestuous, because no law had yet been made on the
subject.
|
Carroll characterizes it in this way: Laban then said, "As soon as the week of wedding festivities is over, I will
let you have Rachel, provided you will serve seven more years. You can take her at the end of the week, but
you take her on a credit until you have served the seven years." Jacob made that trade. Fourteen years of hard
work.
|
Utley: This bridal week was common to this culture (cf. Judges 14:12; Judges 14:17). It is also reflected in the
extra–canonical book of Tob. 11:18. The concept of the month being broken into weeks is uniquely biblical (cf.
Gen. 2:1–2). The fact that Laban could make the unbelievable request that Jacob serve him seven more years
shows the exploitive attitude of this man. Jacob has met his match and now knows how it feels to be tricked
(cf. Gen. 27:35).
|
Keil and Delitzsch: But to satisfy Jacob, Laban promised him that in a week he would give him the younger also,
if he would serve him seven years longer for her.
|
Dr. Peter Pett: Laban is not averse to Jacob and placates him with a further offer. Let him go through the
seven–day wedding feast (see Judges 14:12) without trouble, giving Leah her full due, and then he can also
marry Rachel. After which he must work another seven years for the privilege, as a now privileged member of
the tribe.
|
Whedon: The seven days of the marriage feast. Laban proposes, as a recompense, after the week has ended,
to give him Rachel also, but on condition that he serve for her yet seven other years. Two wives in eight days,
but fourteen years of service for them both.
|
Genesis 29:26–27 Laban then said, “[It] is not done this way in our country, to give the youngest [daughter in
marriage] before the firstborn. Also fulfill a week of this and let us give you another [one] by the service which
you will perform for me [with] yet seven more years.”
|
Fulfilling the Week of Celebration (commentary and discussion)
|
Stephen Armstrong: [T]he marriage process in the ancient East was a week-long affair. The week began with
the marriage day and marriage night. Jacob entered the tent on that first night. His bride was waiting in the
dark tent, fully veiled. So Jacob was unable to detect Laban’s deception until after the marriage was
consummated. So Jacob emerged from the tent married, like it or not. To add insult to injury, the marriage still
had another week of celebration, where the bride and groom were expected to celebrate their union with the
guests. This would be the greatest celebration in their lives, and it was especially important for the woman.
In this patriarchal culture, the woman was rarely celebrated or made the center of attention. So the marriage
week was perhaps the biggest week of her life.
|
Treasury of Scriptural Knowledge: The public marriage feast made on this occasion, seems to have formed the
regular method of recognising the marriage, and lasted seven days: it would therefore have been improper to
have broken off the solemnities to which all the men of the place had been invited – Gen. 29:22 and probably
Laban wished to keep the fraud from the public eye. It is perfectly plain that Jacob did not serve seven years
more before he got Rachel to wife. Gen. 29:28.
|
Keil and Delitzsch: “Fulfil her week;” i.e., let Leah's marriage–week pass over. The wedding feast generally
lasted a week (cf. Judges 14:12; Job. 11:19). After this week had passed, he received Rachel also: two wives
in eight days.
|
Poole: Fulfil her week, the seven days usually devoted to the feast and solemnity of marriage, as
Jude 14:12,15,17. And this he desired, that a week’s cohabitation with Leah might either knit his affections to
her, or at least confirm the contract and marriage with her.
|
The Cambridge Bible: Laban’s proposal is that when the week’s marriage festivities for Leah are over, Jacob
shall take Rachel as his second wife, on condition that he gives his services for another period of seven years.
Nothing would justify the interruption of the seven days’ marriage ceremonial.
|
The Cambridge Bible continues: Marriage with two sisters was evidently free from objection in the primitive days
of the Israelites; and, perhaps for that reason, it is introduced into the prophetical symbolism of Jer. 3:6 ff. and
Ezekiel 23. But, in the Levitical law, marriage with two sisters simultaneously is forbidden; Lev. 18:18.
|
Clarke: It is perfectly plain that Jacob did not serve seven years more before he got Rachel to wife; but having
spent a week with Leah, and in keeping the marriage feast, he then got Rachel, and served afterwards seven
years for her.
|
E. W. Bullinger: A popular mistake to suppose that Jacob did not marry Rachel till the end of the second seven
years, for in the first seven were born seven sons: Reuben, Simeon, Levi, Judah, Dan, Naphtali, and Joseph.
In the second seven: Gad, Asher, Issachar, Zebulon, and Dinah.
|
Gill: Not Rachel's week, or a week of years of servitude for her, but Leah's week, or the week of seven days
of feasting for her marriage; for a marriage feast used to be kept seven days, according to the Jewish writers (t),
and as it seems from Judges 14:17; and the Targum of Jerusalem fully expresses this sense,"fulfil the week
of the days of the feast of Leah;''and to the same sense the Targum of Jonathan, Aben Ezra and Jarchi.
|
Gill: ...and he gave him Rachel his daughter to wife also; not after seven years' service, as Josephus (u) thinks,
but after the seven days of feasting for Leah; though on condition of the above service, as appears from various
circumstances related before the seven years' service could be completed; as his going in to Rachel,
Gen. 29:30; her envying the fruitfulness of her sister, Gen. 30:1; giving Bilhah her handmaid unto him,
Gen. 30:3; and the whole series of the context, and life of Jacob.
|
I believe that Benson takes this too far: The seven days usually devoted to the feast and solemnity of marriage,
Judges 14:12–17; for it does not appear that it relates to the seven years Jacob afterward served. This Laban
seems to have desired, that by a week’s cohabitation with Leah, his affections might be knit to her, and the
marriage with her confirmed. We will give thee this also — Hereby he drew Jacob into the sin, and snare, and
disquiet of multiplying wives. Jacob did not design it, but to have kept as true to Rachel as his father had done
to Rebekah; he that had lived without a wife to the eighty–fourth year of his age, could then have been very well
content with one: but Laban, to dispose of his two daughters without portions, and to get seven years’ service
more out of Jacob, thus imposes upon him, and draws him into such a strait, that he had some colourable
reason for marrying them both.
|
It is reasonable to ask, why does Laban insist upon the week of celebration before giving Rachel to Jacob? This
is a reasonable question, bearing in mind that any conclusion or theory is speculative.
|
Benson suggests that this additional week will allow Jacob to become closer to Leah. It is possible that the
week-long celebration was customary, and Jacob’s marriage to Leah becomes cemented—not necessarily
based upon Jacob’s feelings toward Leah, but by the customs of that day.
|
If this week of marriage feasting was cut short by another marriage, then this would make Leah’s marriage
appear real and less of a trick.
|
This basic question could apply to hundreds of people named in the Bible.
|
The Bible Query on, Should we admire Laban?
|
Q: In Gen 29:15-25, why should we admire Laban in the Bible, since he deceived and lied to Jacob?
|
A: Whoever said we should admire Laban? This question presupposes the Bible can only talk God’s people in
a vacuum, and it cannot mention the other people with whom they had to deal. Of course the Bible talks of evil
people as well as good people. Furthermore, the Bible shows us that even the good people were not good all
the time either.
An analogy might help here. Someone might say, "you cannot admire American heroes. Look for example at
John Wilkes Booth, who shot Abraham Lincoln." Well, we can read how John Wilkes Booth played a significant
role in American history, but he was no American hero.
Laban played a role in the history of Israel, but he was no hero either. The analogy of Booth might seem a bit
silly, since no one looks up to Booth as a hero, but bringing up Laban to criticize people who we should look
up to in the Bible, (as an atheist actually did), seems out of place, too.
|
Bible Query; March 2006 version. Copyright (c) Christian Debater(tm) 1997-2006.; from e-Sword, Gen. 29:15.
|
Genesis 29:25–27 (an R.
Crumb cartoon); from
SavageMinds.org; accessed
August 12, 2017.
When Jacob came in to
complain to Laban, I believe that
he had a ready explanation. He
knew that Jacob was an
honorable man, and depended
upon his honor in order for his scheme to work.
Jacob seems to have deceived his father, received a second blessing from his father, and escaped the wrath
of Esau unscathed. Now, here he is, having met his future wife, whom he loves. There seems to be nothing
in Jacob’s way.
|
Arthur W. Pink on Reaping What You Sow
|
In drawing this article to a close we would seek to expand briefly what seems to us to be the outstanding
principle in the scripture we have just examined, namely, the principle of Divine retribution. "Even as I have
seen, they that plough iniquity, and sow wickedness, reap the same" (Job 4:8). In Laban's treatment of Jacob
we see the deceiver deceived! This principle that whatever a man sows that shall he also reap is written large
across the pages of Holy Scripture and is strikingly, in fact, marvelously, illustrated again and again. Pharaoh,
King of Egypt, gave orders that every son of the Hebrews should be drowned (Ex. 1:22), and so in the end he
was drowned (Ex. 14:28). Korah caused a cleft in the Congregation of Israel (Num. 16:2, 3), and so God made
a cleft in the earth to swallow him (Num. 16:30). Again, we read of one Adoni-bezek that he fled, "and they
pursued after him, and caught him, and cut off his thumbs and his great toes. And Adoni-bezek said, Three
score and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as
I have done, so God hath requited me!" (Judg. 1:6, 7). Wicked Ahab caused Naboth to be slain and the dogs
came and licked up his blood (1 Kings 21:19), accordingly we read that when Ahab died he was buried in
Samaria, "And one washed the chariot (in which he had been slain) in the pool of Samaria; and the dogs licked
up his blood" (1 Kings 22:38). King Asa caused the prophet to be placed in "the house of the stocks" (2 Chron.
16:10 R. V.), and accordingly we read later that God punished him by a disease in his feet (1 Kings 15:23).
Haman prepared a gallows for Mordecai, but was hanged upon it himself (Esther 7:10). Saul of Tarsus stood
by and consented to the stoning of Stephen, and later we read that at Lystra the Jews stoned Paul (Acts 14:19)-
this is the more noticeable because Barnabas who was with him escaped!
|
But the most striking example of what men term "poetic justice" is the ease of Jacob himself. First, he deceived
his father and was, in turn, deceived by his father-in-law: Jacob came the younger for the elder to deceive Isaac,
and has the elder daughter of Laban given instead of the younger for a wife. Second, we may mark the same
principle at work in Jacob's wife. In deceiving Jacob in the matter of Leah, Laban tricked Rachel; later we find
Rachel tricking Laban (Gen. 31:35). Again, we note how a mercenary spirit actuated Jacob in buying the
birthright from Esau for a mess of pottage; the sequel to this was the mercenary spirit in Laban which caused
him to change Jacob's wages ten times (see Gen. 31:41). Finally we may remark, what is most striking of all,
that Jacob deceived Isaac by allowing his mother to cover his hands and neck with "the skins of the kids of the
goats" (Gen. 27:16), and later Jacob's sons deceived him by dipping the coat of Joseph in the blood of "a kid
of the goats" (Gen. 37:31) and making him believe an evil beast had devoured him: note, too, that Jacob
deceived Isaac in regard to his favorite son (Esau), and so was Jacob deceived in regard to his favorite son
(Joseph).
|
(I do believe that Rachel was not tricked by her father, but guided into playing a part in his grand deception of
Jacob. However, this is not clearly stated in Scripture.)
|
While it is true that very often the connection between evil-doing and its evil consequences is not so apparent
as in the above examples, nevertheless, God has given us, and still gives us, sufficient proof so as to provide
us with solemn warnings of the fact that He is not mocked, that He does observe the ways of men, that He
hates sin wherever it is found, and that His righteous government requires that "every transgression and
disobedience" shall receive "a just recompense of reward" (Heb. 2:2). This "just recompense of reward" is
visited upon His own children here in this world, not sent in anger but in love, not in judgment but directed to
the conscience and heart so as to bring them to judge themselves for their evil doing. With the wicked it is often
otherwise. Frequently they flourish here as a green bay tree, but at the Great White Throne the books shall be
opened and every one of them shall be "judged according to their works."
|
——————————
And so does Jacob therefore and so he
fulfills a week of this and so he gives to him
Rachel his daughter to him for a woman.
|
Genesis
29:28
|
Jacob therefore did [what Laban said] and
fulfilled [another] week of this [celebration].
Consequently, Laban [lit., he] gave to him
Rachel his daughter for his wife.
|
Jacob therefore fulfilled the agreement to celebrate his wedding over the next seven days; and Laban gave
Jacob Rachel as his wife.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so does Jacob therefore and so he fulfills a week of this and so he gives to him
Rachel his daughter to him for a woman.
Targum of Onkelos And Jakob did so, and fulfilled the seven days of the feast of Leah, and he gave him
Rahel his daughter to wife.
Latin Vulgate He yielded to his pleasure: and after the week was past, he married Rachel:...
Peshitta (Syriac) And Jacob did so, and finished her wedding feast; and Laban gave him his daughter
Rachel to wife.
Septuagint (Greek) And Jacob did so, and fulfilled her week; and Laban gave him his daughter Rachel
as wife also.
Significant differences: The Latin has was past rather than he fulfills. The Syriac has her wedding feast
rather than a week of this. The targum adds additional text.
The Syriac and the Greek give the gist of the final phrase, without translating the
Hebrew literally.
Limited Vocabulary Translations:
Bible in Basic English And Jacob did so; and when the week was ended, Laban gave him his daughter
Rachel for his wife.
Easy English Jacob did that. He finished the *feast for Leah's wedding. Then Laban gave Rachel
to Jacob as his wife.
Easy-to-Read Version So Jacob did this and finished the week. Then Laban gave him his daughter Rachel
as a wife.
God’s Word™ That's what Jacob did. He finished the week with Leah. Then Laban gave his
daughter Rachel to him as his wife.
Good News Bible (TEV) Jacob agreed, and when the week of marriage celebrations was over, Laban gave
him his daughter Rachel as his wife.
The Message Jacob agreed. When he'd completed the honeymoon week, Laban gave him his
daughter Rachel to be his wife.
NIRV So Jacob did it. He completed the week with Leah. Then Laban gave him his
daughter Rachel to be his wife.
Thought-for-thought translations; paraphrases:
Common English Bible So that is what Jacob did. He completed the celebratory week with this woman, and
then Laban gave him his daughter Rachel as his wife.
Contemporary English V. At the end of the week of celebration, Laban let Jacob marry Rachel, and he gave
her his servant woman Bilhah. Jacob loved Rachel more than he did Leah, but he
had to work another seven years for Laban. The CEV has combined vv. 28–30
here.
New Century Version So Jacob did this, and when he had completed the week with Leah, Laban gave him
his daughter Rachel as a wife.
New Living Translation So Jacob agreed to work seven more years. A week after Jacob had married Leah,
Laban gave him Rachel, too.
Translation for Translators So that is what Jacob did. After the week of celebration was ended, Laban gave him
his daughter, Rachel, to be his wife.
Partially literal and partially paraphrased translations:
American English Bible So, that's what Jacob did. he served for seven [more years]. Then Laban also gave
his daughter RachEl to be his woman.
Beck’s American Translation Jacob did so; he finished the week with Leah. Then Laban’s daughter Rachel also
was given to him as his wife.
International Standard V So Jacob completed another seven years' work, and then Laban [Lit. he] gave him
his daughter Rachel to be his wife.
Names of God Bible That's what Jacob did. He finished the week with Leah. Then Laban gave his
daughter Rachel to him as his wife.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob did so and filled that week. He gave him Rachel his daughter as woman.
Companion Bible And Jacob did so, and fulfilled Leah’s week: and he gave him Rachel is daughter
to wife also. A popular mistake to suppose that Jacob did not marry Rachel till the
end of the second seven years, for in the first seven were born seven sons:
Reuben, Simeon, Levi, Judah, Dan, Naphtali, and Joseph. In the second seven,
Gad, Asher, Issachar, Zebulun, and Dinah.
Ferar-Fenton Bible Jacob therefore agreed to it, that he would serve thus, so he gave Rachel his
daughter to him for a wife.
HCSB And Jacob did just that. He finished the week of celebration, and Laban gave him
his daughter Rachel as his wife.
Unlocked Literal Bible Jacob did so, and completed Leah’s week. Then Laban gave him Rachel his
daughter as his wife also.
Urim-Thummim Version Jacob did so and finished her bridal week, and he gave him Rachel his daughter to
marry also.
Wikipedia Bible Project And Jacob did so, and he fulfilled his oath, and he gave him Rachel his daughter
for him as a wife.
Catholic Bibles (those having the imprimatur):
New American Bible (2011) Jacob did so. He finished the bridal week for the one, and then Laban gave him his
daughter Rachel as a wife.
Revised English Bible Jacob agreed, and completed the seven days for Leah. Then Laban gave Jacob his
daughter Rachel to be his wife; and to serve Rachel he gave his slave-girl Bilhah.
V. 29 is included for context.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Ya'akov agreed to this, so he finished her week, and Lavan gave him his daughter
Rachel as his wife.
exeGeses companion Bible And thus Yaaqov works and fulfills her week:
and he also gives him Rachel his daughter to woman:...
Hebraic Transliteration And Ya'akov (יעקב) did so, and fulfilled her week: and he gave him Rachel (רחל) his
daughter to wife also.
Judaica Press Complete T. And Jacob did so, and he completed the week of this one, and he gave his daughter
Rachel to him as a wife.
Kaplan Translation Jacob complied and completed the week of celebration for [Leah]. [Laban] then
gave him his daughter Rachel as a wife. After the Torah was given, it was
forbidden to marry two sisters (Leviticus 18:18).
Orthodox Jewish Bible And Ya'akov did so, and fulfilled her shvu'a; and he gave him Rachel his bat to be
his isha also.
Expanded/Embellished Bibles:
The Amplified Bible So Jacob complied and fulfilled [Leah's] week; then [Laban] gave him Rachel his
daughter as his wife.
The Expanded Bible So Jacob did this, and when he had completed the week ·with Leah [Lof this one],
Laban gave him his daughter Rachel as a wife.
Kretzmann’s Commentary And Jacob did so, and fulfilled her week; and he gave him Rachel, his daughter, to
wife also. On either aide, sinful weaknesses had played a role and therefore
Jacob's married life in more than one instance became a school of afflictions.
NET Bible® Jacob did as Laban said [Heb "and Jacob did so." The words "as Laban said" are
supplied in the translation for stylistic reasons.]. When Jacob [Heb "and he"; the
referent (Jacob) has been specified in the translation for clarity.] completed Leah's
bridal week [Heb "the seven of this one." The referent of "this one" has been
specified in the translation as Leah to avoid confusion with Rachel, mentioned later
in the verse.], Laban gave him his daughter Rachel to be his wife [Heb "and he gave
to him Rachel his daughter for him for a wife." The referent of the pronoun "he"
(Laban) has been specified in the translation for clarity.].
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Ya'aqov [He restrains] did so and he fulfilled this week and he gave to him Rahhel
[Ewe], his daughter, for him for a woman,...
Concordant Literal Version And doing so is Jacob. And fulfilling is he this one's seven. And giving to him is
Laban Rachel, his daughter, for his wife.
Context Group Version And Jacob did so, and fulfilled her week. And he gave him Rachel his daughter as
woman { or wife }.
Darby Translation And Jacob did so, and fulfilled the week [with] this one, and he gave him Rachel his
daughter to be his wife.
English Standard Version Jacob did so, and completed her week. Then Laban gave him his daughter Rachel
to be his wife.
Green’s Literal Translation And Jacob did so, and he fulfilled the week of this one, and he gave to him his
daughter Rachel, to him for a wife.
God’s Truth (Tyndale) And Jacob did even so, and passed out that week, and then he gave him Rahel his
daughter to wife als.
Restored Holy Bible Jacob did so, and fulfilled her week: and he gave him Rachel, his daughter, for a
wife also.
Young’s Updated LT And Jacob does so, and fulfills the week of this one, and he gives to him Rachel his
daughter, to him for a wife.
The gist of this verse: Jacob continues with the week-long celebration of the wedding feast, and is given
Rachel also as his wife.
Genesis 29:28a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture; accomplish
|
3rd person masculine
singular, Qal imperfect
|
Strong's #6213
BDB #793
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
kên (כֵּן) [pronounced
kane]
|
so, therefore, thus; then,
afterwards; upright, honest;
rightly, well; [it is] so, such, so
constituted
|
properly, an active
participle; used primarily
as an adverb
|
Strong's #3651
BDB #485
|
Translation: Jacob therefore did [what Laban said]... Jacob was very much in love with Rachel, so he did what
Laban had asked him to do.
What this is all about is, Jacob is face to face with a man who is as manipulative and crooked as he is—in fact,
more so, and Laban is better at it.
Genesis 29:28b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
mâlêʾ (מָלֵא) [pronounced
maw-LAY]
|
to fill, to make full, to fill up, to
fulfill; to overflow; to satisfy; to
complete, to accomplish, to
confirm
|
3rd person masculine
singular, Piel imperfect
|
Strong's #4390
BDB #569
|
shâbûaʿ (שָבֻעַ)
[pronounced shab-VOO-ahģ]
|
seven, period of seven (days or
years), heptad, week; Feast of
Weeks
|
masculine singular noun
|
Strong's #7620
BDB #988
|
There are 3 ways for this word to be spelled.
|
zôʾth (זֹאת) [pronounced
zoth]
|
here, this, this one; thus;
possibly another
|
feminine of singular zeh;
demonstrative pronoun,
adverb
|
Strong’s #2063
(& 2088, 2090)
BDB #260
|
Translation: ...and fulfilled [another] week of this [celebration]. It is easy to mistakenly believe that Jacob works
for Laban another seven years. However, this week refers to the wedding celebration of Jacob and Leah. This
is what Jacob fulfills. Laban has depended upon Jacob’s character to come through on his agreements.
Genesis 29:28c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâthan (נָתַן) [pronounced
naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
3rd person masculine
singular, Qal imperfect
|
Strong's #5414
BDB #678
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1323
BDB #123
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾîshshâh (אִשָּה)
[pronounced eesh-SHAW]
|
woman, wife
|
feminine singular noun
|
Strong's #802
BDB #61
|
Translation: Consequently, Laban [lit., he] gave to him Rachel his daughter for his wife. Laban did fulfill his part
of the bargain, and he did give Rachel to Jacob as his wife.
Now, the rule for wâw consecutives and imperfect verbs in a narrative is, action is presented in chronological order
(or things are coterminous). So Jacob did what Laban asked him to—he fulfilled a week and then he was given
Rachel as his wife. Given the children as they are born, and Rachel not having a child at first, this indicates that
Jacob had Rachel as his wife a literal week after Leah. So the week here refers to the wedding week celebration;
not the 7 years of work that Jacob will do for Laban.
We see the words to him twice in this part of the verse. The second time it occurs, ownership is implied (which
is often what that phrase indicates). Since, instead of repeating to him, I used the word his instead.
Genesis 29:28 Jacob therefore fulfilled the agreement to celebrate his wedding over the next seven days; and
Laban gave Jacob Rachel as his wife.
|
More Commentary on Jacob and Laban’s Two Daughters
|
Matthew Henry: Laban, to dispose of his two daughters without portions, and to get seven years' service more
out of Jacob, thus imposes upon Jacob, and draws him into such a strait by his fraud, that (the matter not being
yet settled, as it was afterwards by the divine law, Lev. 18:18, and more fully since by our Saviour, Matt. 19:5)
he had some colourable reasons for marrying them both.
|
Henry continues: [Jacob] could not refuse Rachel, for he had espoused her; still less could he refuse Leah, for
he had married her; and therefore Jacob must be content.
|
Bible Query: Jacob worked for seven years, was given Leah, waited a week, and then was given Rachel at that
time in return for the promise of another seven years.
|
Jamieson, Fausset and Brown: It is evident that the marriage of both sisters took place nearly about the same
time, and that such a connection was then allowed, though afterwards prohibited (Lev. 18:18).
|
Dr. Peter Pett: Jacob carries out his part of the bargain. He gives Leah due deference for the week of the
marriage ceremony, and fulfils his responsibilities as a husband. Then he also marries Rachel. Leah’s part was
not a happy one for she knows it is her sister that Jacob wants, but she was used to the fact that a woman could
be married off by her menfolk, and would accept her lot. She knew she could have done a lot worse. What
grieved both her and Rachel was the particular way in which it was carried out so that neither of them received
any financial benefit. Only a handmaid each. They felt that Laban had withheld from them some of their rights
(see for this Gen. 31:14–16).
|
Clyde Francisco: The trick of Laban when he substituted Leah for Rachel could not have been possible without
Rachel's consent. Evidently she did not fear any competition from her less-favored sister, and welcomed the
thought of her company back to Canaan.
|
James Burton Coffman adds to this: The possibility of such a thing has led to all kinds of suppositions about
how Rachel was deceived, persuaded to join the deceit, or physically restrained on the wedding night, etc., but
the brief, powerful story stands unadorned with many of the details that would have satisfied our curiosity, and
would have contributed nothing to all to what God revealed here.
|
Coffman continues: What happened to Jacob here was as mean and despicable a fraud as was ever
perpetrated by one human being against another. One may only wonder if Jacob remembered the fraud that
he and his mother had committed against Isaac. Did the remembrance of it lead to his rather meek acceptance
of what Laban did to him? This time, "the heel-catcher" (the meaning of the name Jacob) was himself taken by
the heel, the deceiver was deceived. Laban also, in turn, would learn the solemn truth that "as men sow, so
shall they reap." Something else - it appears that for seven years, Jacob had lived above the devices of fraud
and deception, but in the action here, Laban aroused the passion in Jacob's heart to return to the old ways, and
would eventually find out that he had more than met his match in Jacob! Laban might have been doing fairly
well, until he tricked Jacob! Within the span of two decades, Jacob would move out of Laban's territory, taking
with him both of Laban's daughters as his wives, and all their children, who were doubtless dear to Laban, and
the vast wealth which he had taken away from Laban. In this, Laban might have been able to read his "just
recompense of reward."
|
Laban will always be remembered for this wicked scheme.
|
Genesis 29:28 Jacob therefore fulfilled the agreement to celebrate his wedding over the next seven days; and
Laban gave Jacob Rachel as his wife.
|
Opinions on Jacob Marrying More than One Wife (Many Commentators)
|
Dr. Peter Pett: The taking of a second wife is well witnessed elsewhere, as is the later taking of slave–wives.
But for the main wives there would be legal stipulations in the marriage contract, either written or oral and made
in the presence of witnesses, preserving their position and relative freedom. The marrying by one man of two
sisters was, however, later forbidden (Lev. 18:18).
|
Matthew Henry: The polygamy of the patriarchs was, in some measure, excusable in them, because, though
there was a reason against it as ancient as Adam's marriage (Mal. 2:15), yet there was no express command
against it; it was in them a sin of ignorance. It was not he product of any sinful lust, but for the building up of
Israel, which was the good that Providence brought out of it; but it will by no means justify the like practice now,
when God's will is plainly made known, that one man and one woman only must be joined together
(1Cor. 7:2).
|
Keil and Delitzsch: This bigamy of Jacob must not be judged directly by the Mosaic law, which prohibits
marriage with two sisters at the same time (Lev. 18:18), or set down as incest (Calvin, etc.), since there was
no positive law on the point in existence then. At the same time, it is not to be justified on the ground, that the
blessing of God made it the means of the fulfilment of His promise, viz., the multiplication of the seed of
Abraham into a great nation. Just as it had arisen from Laban's deception and Jacob's love, which regarded
outward beauty alone, and therefore from sinful infirmities, so did it become in its results a true school of
affliction to Jacob, in which God showed to him, by many a humiliation, that such conduct as his was quite
unfitted to accomplish the divine counsels, and thus condemned the ungodliness of such a marriage, and
prepared the way for the subsequent prohibition in the law.
|
Matthew Poole: It was not so strange that Laban should give, as that Jacob should take, not only two wives,
but two sisters to wife, which seems to be against the law of nature, and was expressly forbidden by God
afterward, Lev. 18:18; though it be also true that God might dispense with his own institution, or permit such
things in the patriarchs upon special reasons, which are not to be drawn into example.
|
Clarke: Connections of this kind are now called incestuous; but it appears they were allowable in those ancient
times. In taking both sisters, it does not appear that any blame attached to Jacob, though in consequence of
it he was vexed by their jealousies. It was probably because of this that the law was made, Thou shalt not take
a wife to her sister, to vex her, besides the other in her life-time. After this, all such marriages were strictly
forbidden.
|
Gill: The marrying of two sisters was forbidden by the law of Moses, Lev. 18:18; and polygamy was not allowed
of in later times, and yet both were dispensed with in times preceding; and there seems to be an overruling
Providence in this affair, which oftentimes brings good out of evil, since the Messiah was to spring from Leah,
and not Rachel.
|
From Bible Query:
Q: In Gen 29:28, why did Jacob marry two sisters, since Lev 18:18 forbids marrying two sisters while both are
alive?
A: Leviticus 18:18 was a part of the Mosaic Law, which was given over 400 years after Jacob married his wives.
Certainly one could not demand Jacob obey a law he had not heard, and God had not commanded them yet.
|
Commentators, over the years, have gotten pretty nutty on this topic. Matthew Henry gives this example: Dr.
Lightfoot makes Leah and Rachel to be figures of the two churches, the Jews under the law and the Gentiles
under the gospel: the younger the more beautiful, and more in the thoughts of Christ when he came in the form
of a servant; but he other, like Leah, first embraced: yet in this the allegory does not hold, that the Gentiles, the
younger, were more fruitful (Gal. 4:27). There were never two churches; there was Israel and now we have
the church universal. These a separate entities.
|
It ought to be noted that, genetically speaking, those coming from Jacob would be of a stronger stock given that
he will have, in all, 4 wives (2 wives and 2 surrogates). Furthermore, there was nothing which prevented women
from outside the Jacobian bloodline to marry into the Jewish family.
|
Genesis 29:28 And Jacob did so, and fulfilled her week. And he gave him Rachel his daughter to wife also.
Most of the time, when we have a narrative with wâw consecutives followed by imperfect verbs, we have a series
of actions which are consecutive. However, these actions can also be coterminous. How can we tell?
V. 28 has 3 wâw consecutives (and wâw consecutive is literally translated and so) and 3 imperfect verbs. The first
is the verb to do; the second is the verb to fulfill. These are essentially the same action, but viewed in a different
way. So Jacob does what Laban required and Jacob fulfills the conditions necessary to marry Rachel. Since
these actions are coterminous, then Laban giving Rachel to him as his wife is not necessarily done after the
requirements are fulfilled. Rachel can be given to him as his wife while Jacob begins to fulfill the requirements
of their marriage in working for Laban. Imperfect verbs can be used to describe actions which are coterminous.
BDB allows for the wâw consecutive to be translated when on occasion.
Laban knows that Rachel is more beautiful than Leah (this is an assumption many make). And Jacob, from the
start, was in love with Rachel. So Laban has to figure out how does he marry off both daughters and get the
maximum amount of work from this man. He can get 7 years of work easily for Rachel. But he cannot get this
for Leah. However, he cannot vary these terms for a deal later on. What Laban does not want is a daughter who
will live with him for the rest of his life—another dependant. Laban wants to collect on his daughters; he does not
want to lose money on one daughter and gain money on the other daughter. That is not good business.
Therefore, Laban’s ideal solution is to cheat Jacob, collect the bed sheets so that he is trapped in the marriage,
and then to propose a second marriage (the collection of the bed sheets is a supposition on my part, but a practice
of that era).
Chiseler Jacob has been out-chiseled by his smarter and more devious Uncle Laban. Laban blind-sided him.
Jacob was so much in love that he was blind to what Laban might do to him. He just assumed that they had made
a deal and that Laban would stick to it. It never occurs to Jacob that his own uncle would con him—but he did.
Do you see this poetic justice? All of his life, Jacob has been cheating others in order to get what he wants, and
he learned this from his mother. But here, he gets schooled by his mother’s brother, who is every bit the con-man
that Jacob is, and more so.
Stephen Armstrong: Jacob fooled himself into thinking he was in control of his own destiny and that’s
Jacob’s essential problem...a willingness to trust in flesh rather than rest in God’s promises.
We learn things the easy way and the hard way. Learning Bible doctrine and allowing that to guide us through
life—that’s the easy way. Butting heads with people and situations that reveal to us our own moral failings is the
hard way.
——————————
And so gives Laban to Rachel his daughter
Bilhah his maid to her for a maid.
|
Genesis
29:29
|
Laban also gave Rachel his daughter Bilhah,
his maid, to her for a maid.
|
(Laban also gave Rachel his daughter Bilhah, his maid, to her for a maid.)
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so gives Laban to Rachel his daughter Bilhah his maid to her for a maid.
Targum of Onkelos And Laban gave to Rahel his daughter Bilhah, whom his concubine bare him, and
he delivered her unto her to be her handmaid.
Latin Vulgate To whom her father gave Bala, for her servant.
Peshitta (Syriac) And Laban gave Bilhah his maid to Rachel his daughter to be her maid.
Septuagint (Greek) And Laban gave his maid Bilhah to his daughter as a maid to her.
Significant differences: The Latin is missing a great deal of text. There is additional text in the targum.
Limited Vocabulary Translations:
Bible in Basic English And Laban gave Rachel his servant-girl Bilhah to be her waiting-woman.
Easy English (Laban gave his maid Bilhah to his daughter Rachel to be Rachel's maid.)
Good News Bible (TEV) (Laban gave his slave woman Bilhah to his daughter Rachel as her maid.)
Thought-for-thought translations; paraphrases:
Common English Bible Laban had given his servant Bilhah to his daughter Rachel as her servant.
New Life Bible Laban also took Bilhah, a woman who served him, and gave her to his daughter
Rachel, to serve her.
Translation for Translators Laban gave his slave girl, Bilhah, to Rachel to be her maid/servant.
Partially literal and partially paraphrased translations:
American English Bible And Laban gave his servant BalLa to be his daughter's handmaid.
International Standard V Laban also gave his woman servant Bilhah to his daughter Rachel to be her
maidservant.
New Advent (Knox)Bible To this Jacob agreed, and when the week was over he made Rachel his wife; the
waiting-maid her father gave to Rachel was called Bala. V. 28 is included for
context.
Today’s NIV Laban gave his servant Bilhah to his daughter Rachel as her attendant.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia Laban gave his daughter Rachel his handmaid Bilhah to be her maid.
NIV – UK Laban gave his servant Bilhah to his daughter Rachel as her attendant.
Urim-Thummim Version Then Laban gave to Rachel his daughter, Bilhah his slave girl, to be her female
slave.
Catholic Bibles (those having the imprimatur):
New American Bible (2011) Laban assigned his maidservant Bilhah to his daughter Rachel as her maidservant.
New Jerusalem Bible (Laban gave his slave-girl Bilhah to his daughter Rachel as her slave.)
Jewish/Hebrew Names Bibles:
Kaplan Translation To his daughter Rachel, Laban gave his servant Bilhah [Some say that she was
Zilpah's sister (Yov'loth 28:9; Tzavaath Naphtali 1:11). Others say that both Bilhah
and Zilpah were also Laban's daughters (Targum Yonathan on 29:24,29; Pirkey
Rabbi Eliezer 36).] as a handmaid.
Orthodox Jewish Bible And Lavan gave to his bat Rachel Bilhah his shifchah to be her shifchah.
The Scriptures 1998 And Laan gave his female servant Bilhah to his daughter Raḥĕl as a female
servant.
Expanded/Embellished Bibles:
The Expanded Bible (Laban gave his slave girl Bilhah to his daughter Rachel to be her ·servant [Lslave
girl].)
Kretzmann’s Commentary And Laban gave to Rachel, his daughter, Bilhah, his handmaid, to be her maid.
This fact is also expressly stated on account of later developments.
NET Bible® (Laban gave his female servant Bilhah to his daughter Rachel to be her servant
[Heb "and Laban gave to Rachel his daughter Bilhah his female servant, for her for
a servant."].)
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Lavan [White] gave Rahhel [Ewe], his daughter, Bilhah [Wear out] his maid to her for
a maid,...
Concordant Literal Version And giving is Laban Bilhah, his maid, to Rachel, his daughter, for her maid.
English Standard Version (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.)
Green’s Literal Translation And Laban gave his slave-girl Bilhah to his daughter Rachel, to her for a slave-girl.
World English Bible Laban gave to Rachel his daughter Bilhah, his handmaid, to be her handmaid.
Young’s Updated LT And Laban gives to Rachel his daughter Bilhah his maid-servant, for a maid-servant
to her.
The gist of this verse: Laban also gave Rachel a personal servant.
Genesis 29:29
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâthan (נָתַן) [pronounced
naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
3rd person masculine
singular, Qal imperfect
|
Strong's #5414
BDB #678
|
Lâbân (לָבָן) [pronounced
lawb-VAWN]
|
white; shining; gentle; brittle; and
is transliterated Laban
|
masculine singular
proper noun; location
|
Strong’s #3838
BDB #526
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1323
BDB #123
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
Bilehâh (בִּלְהָה)
[pronounced bihl-HAW]
|
terror, dread, destruction;
troubled; timid; transliterated
Bilhah
|
feminine singular proper
noun
|
Strong’s #1090
BDB #117
|
Wenstrom and Constable suggest that her name means carefree. Smith says timid, bashful. Easton
suggests: faltering; bashful.
|
shiphechâh (שִפְחָה)
[pronounced shif-KHAW]
|
maid, maid-servant, household
servant, handmaid, female slave
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8198
BDB #1046
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person feminine singular
suffix
|
No Strong’s #
BDB #510
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
shiphechâh (שִפְחָה)
[pronounced shif-KHAW]
|
maid, maid-servant, household
servant, handmaid, female slave
|
feminine singular noun
|
Strong’s #8198
BDB #1046
|
Translation: Laban also gave Rachel his daughter Bilhah, his maid, to her for a maid. Laban also gave a maid
to his daughter Rachel. One of the reasons that this is so important is, Bilhah will be the mother to several tribes
of Israelites (as will Rachel, Leah and Leah’s maid).
This appears to be Laban’s wedding present. Notice that he uses and gives people. They are not given land,
sheep, or other sorts of things (at least, not that we are told about).
Bilhah will stand in as a surrogate mother on behalf of Rachel later on in their marriage. Rachel will have no
children, so she will call upon Bilhah to receive the seed of Jacob on her behalf. Two sons will be born to Bilhah,
the surrogate mother: Dan and Naphtali (Gen. 30:3–8). Also, later on, there will be an illicit relationship between
Bilhah and Reuben (Gen. 35:22).
There Heritage Bible: Jacob means Heel Catcher or Supplanter. Israel means He Will Rule As God.
Leah means Weary. Rachel means A Good Traveler. Zilpah, Fragrant Trickling. Bilhah, Timid.
Barnes: Laban gives a handmaid to each of his daughters. To Rebekah his sister had been given
more than one [in] Gen. 24:61.
Keil and Delitzsch: To each of these Laban gave one maid–servant to wait upon her; less, therefore,
than Bethuel gave to his daughter (Gen. 24:61).
Genesis 29:29 And Laban gave Bilhah his slave woman to his daughter Rachel, to be her handmaid.
The wâw consecutives and imperfect verbs continue now from vv. 28–32a. Since we have reason to believe that
these are concurrent actions rather than consecutive from the beginning of this set of verbs, we may consider the
rest in a similar way.
If Jacob recorded that he worked for 7 years for Rachel, but it only seemed like a few days to him (which he did),
then logically, he records everything else here. He is upset, and when you are upset, you mix everything together.
What happened over the next 7 years was more of a blur. Jacob just throws it all together. This is how a person
who is upset remembers things; they are all mixed together.
You will note how everything is made equal. 7 years for one daughter; 7 years for another. Leah gets a handmaid
(personal servant girl) so Rachel also gets a handmaid.
——————————
And so he goes in also unto Rachel and so
he loves Rachel from Leah. And so he
serves with him yet seven years another.
|
Genesis
29:30
|
He goes in unto Rachel and he loves Rachel
more than Leah. Therefore, he served with
him yet another seven years.
|
Jacob then had relations with Rachel and he loved Rachel more than Leah. He served Laban yet another
seven years for Rachel.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he goes in also unto Rachel and so he loves Rachel from Leah. And so he
serves with him yet seven years another.
Targum of Onkelos And he went in also unto Rahel; and he loved Rahel also more than Leah. And he
served with him for her yet seven other years.
Latin Vulgate And having at length obtained the marriage he wished for, he preferred the love of
the latter before the former, and served with him other seven years.
Peshitta (Syriac) And he went in unto Rachel also, and he loved Rachel also more than Leah, and
served with Laban another seven years.
Septuagint (Greek) And he went in to Rachel; and he loved Rachel more than Leah; and he served him
seven other years.
Significant differences: The first two phrases in the Latin are quite weird. The targum adds some words in
the third and final phrase.
The Hebrew word translated from can also be translated more than.
Limited Vocabulary Translations:
Bible in Basic English Then Jacob took Rachel as his wife, and his love for her was greater than his love
for Leah; and he went on working for Laban for another seven years.
Easy English So Jacob had sex with Rachel too. He loved Rachel more than he loved Leah. And
he worked for Laban for 7 more years.
Easy-to-Read Version So Jacob had sexual relations with Rachel also. And Jacob loved Rachel more than
Leah. Jacob worked for Laban for another seven years.
God’s Word™ Jacob slept with Rachel too. He loved Rachel more than Leah. So he worked for
Laban another seven years.
Good News Bible (TEV) Jacob had intercourse with Rachel also, and he loved her more than Leah. Then he
worked for Laban another seven years.
New Simplified Bible Jacob slept with Rachel too. He loved Rachel more than Leah. So he worked for
Laban another seven years.
Thought-for-thought translations; paraphrases:
New Berkeley Version Jacob went in to Rachel, too [It seems that Rachel was given him at the start rather
than at the close of that second contract], and he loved Rachel more than Leah; so
he worked for him seven more years.
New Century Version So Jacob had sexual relations with Rachel also, and Jacob loved Rachel more than
Leah. Jacob worked for Laban for another seven years.
New Living Translation So Jacob slept with Rachel, too, and he loved her much more than Leah. He then
stayed and worked for Laban the additional seven years.
Translation for Translators Jacob had sex [EUP] with Rachel also, and he loved Rachel more than he loved
Leah. And Jacob worked for Laban for another seven years.
Partially literal and partially paraphrased translations:
American English Bible Thereafter, [Jacob had sex with] RachEl, and he loved RachEl more than LeAh.
that's why [he had been willing] to serve him for seven more years.
International Standard V Jacob [Lit. he] also married Rachel, since he loved her. He served Laban another
full seven years' work for Rachel.
Names of God Bible Jacob slept with Rachel too. He loved Rachel more than Leah. So he worked for
Laban another seven years.
New Advent (Knox)Bible So, at last, he won the bride he had longed for, and loved her better than he had
loved her sister; meanwhile, he spent another seven years in Laban's service.
Today’s NIV Jacob made love to Rachel also, and his love for Rachel was greater than his love
for Leah. And he worked for Laban another seven years.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear He also came into Rachel. He also loved Rachel over Leah, and served with him still
another seven years.
Conservapedia Jacob also came to Rachel, and also loved Rachel more than Leah, and served
Laban for seven more years.
Ferar-Fenton Bible He therefore went to Rachel, and he loved Rachel completely, and served to him
other seven years afterwards.
Jubilee Bible 2000 And he went in also unto Rachel, and he loved also Rachel more than Leah and
served with him yet another seven years.
NIV – UK Jacob made love to Rachel also, and his love for Rachel was greater than his love
for Leah. And he worked for Laban another seven years.
Unlocked Literal Bible So Jacob slept with Rachel, too, but he loved Rachel more than Leah. So Jacob
served Laban for seven more years.
Urim-Thummim Version And he sexually possessed Rachel also, and he loved Rachel more than Leah and
worked with him for another seven years.
Wikipedia Bible Project And he came to Rachel too, and he loved Rachel over Leah; and he worked
alongside him again, for an additional seven years.
Catholic Bibles (those having the imprimatur):
New American Bible (2002) Jacob then consummated his marriage with Rachel also, and he loved her more
than Leah. Thus he remained in Laban's service another seven years.
New American Bible (2011) Jacob then consummated his marriage with Rachel also, and he loved her more
than Leah. Thus he served Laban another seven years. Dt 21:15-17.
New Jerusalem Bible So Jacob slept with Rachel too, and he loved Rachel more than Leah. He worked
for Laban for another seven years.
New RSV So Jacob went in to Rachel also, and he loved Rachel more than Leah. He served
Laban [Heb him] for another seven years.
Revised English Bible Jacob lay with Rachel also; he loved her rather than Leah, and he worked for Laban
for a further seven years.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible So not only did Ya'akov go in and sleep with Rachel, but he also loved Rachel more
than Le'ah. Then he served Lavan another seven years.
The Complete Tanach And he came also to Rachel, and he also loved Rachel more than Leah; and he
worked with him yet another seven years.
|
yet another seven years: (Gen. Rabbah 70:20) Scripture compares the other
ones to the first ones. Just as [he worked for him during] the first ones faithfully,
so [did he work for him during] the other ones faithfully, although he (Laban)
had dealt with him deceitfully.
|
Kaplan Translation [Jacob] thus also married Rachel, and he loved Rachel more than Leah. He worked
for [Laban] another seven years.
Orthodox Jewish Bible And he went in also unto Rachel, and he loved also Rachel more than Leah, and
served him yet sheva shanim acherot.
Expanded/Embellished Bibles:
The Amplified Bible And Jacob lived with Rachel also as his wife, and he loved Rachel more than Leah
and served [Laban] another seven years [for her].
The Expanded Bible So Jacob ·had sexual relations with [Lwent to] Rachel also, and Jacob loved Rachel
more than Leah. Jacob worked for Laban for another seven years.
Kretzmann’s Commentary And he went in also unto Rachel, and he loved also Rachel more than Leah, and
served with him yet seven other years. That bigamy, polygamy, is a perversion of
God's original order, since marriage is to be a monogamy, the union of one man
and one woman, appears even here, for it was impossible for Jacob to distribute his
affections with impartiality. In spite of the fact, therefore, that the blessing of God
upon Abraham made use also of these means to make of the descendants of
Abraham a great nation, it is clear, nevertheless, that much of the subsequent
trouble was due to this unnatural arrangement.
NET Bible® Jacob [Heb "and he"; the referent (Jacob) has been specified in the translation for
clarity.] had marital relations [Heb "went in also to Rachel." The expression "went
in to" in this context refers to sexual intercourse, i.e., the consummation of the
marriage.] with Rachel as well. He loved Rachel more than Leah, so he worked for
Laban [Heb "him"; the referent (Laban) has been specified in the translation for
clarity.] for seven more years [Heb "and he loved also Rachel, more than Leah, and
he served with him still seven other years."].
The Voice Then Jacob also slept with Rachel, and he clearly loved Rachel more than Leah. As
agreed, he served Laban for another seven years.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and he also came to Rahhel [Ewe] and he also loved Rahhel [Ewe] rather than Le'ah
[Weary] and he served with him yet again another seven years,...
Concordant Literal Version And coming is he, moreover, to Rachel, and, moreover, loving is he Rachel more
than Leah. And serving is he with him further another seven years.
Context Group Version And he went in also to Rachel, and he also gave allegiance to Rachel more than
Leah, and served with him yet another seven years.
Green’s Literal Translation And he also went in to Rachel, and he also loved Rachel more than Leah. And he
served with him yet another seven years.
God’s Truth (Tyndale) So lay he by Rahel also, and loved Rahel more than Lea, and served him yet seven
years more.
NASB So Jacob went in to Rachel also, and indeed he loved Rachel [Gen 29:17, 18] more
than Leah, and he served with Laban [Lit him] for another seven years [Gen 31:41].
New King James Version Then Jacob also went in to Rachel, and he also loved Rachel more than Leah. And
he served with Laban still another seven years.
Young’s Updated LT And he goes in also unto Rachel, and he also loves Rachel more than Leah; and
he serves with him yet seven other years.
The gist of this verse: Jacob had served an additional 7 years to take Rachel as his bride.
Many times in a narrative, when there are wâw consecutives followed by imperfect verbs, a series of consecutive
actions are occurring.
Jacob took Rachel as his wife before working the additional seven years for Laban.
Genesis 29:30a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance; to attain
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #935
BDB #97
|
gam (גַם) [pronounced
gahm]
|
also, furthermore, in addition to,
as well; even, moreover
|
adverb
|
Strong’s #1571
BDB #168
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
Translation: He goes in unto Rachel... Here, Jacob consummates his marriage with Rachel. It is not clear when
this occurs. Although we would expect this to occur after he works an additional 7 years, that is not be the case.
In the order of the narrative, Jacob consummates his marriage to Rachel before working the additional 7 years
for Laban.
Genesis 29:30b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâhêb (אָהֵב) [pronounced
aw-HAYVB]
|
to desire, to breathe after; to
love; to delight in; human love
[for another] [familial, sexual];
human love [desire, appetite] for
[food, drink, sleep, wisdom];
human love [for, to God]; God’s
love [toward men, people of
Israel, righteousness]; to like
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #157
BDB #12
|
gam (גַם) [pronounced
gahm]
|
also, furthermore, in addition to,
as well; even, moreover
|
adverb
|
Strong’s #1571
BDB #168
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
Lêʾâh (לֵאָה) [pronounced
lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
Translation: ...and he loves Rachel more than Leah. Throughout this entire situation, Jacob has loved Rachel
and not Leah. Here, there is at least a suggestion that he had some feelings for Leah. It does not tell us that he
loved Rachel and hated Leah. Logically, based upon this verse, Jacob loved both women; but he clearly preferred
Rachel.
If Jacob has any empathy at all, he may recognize that Leah is just a much a victim of Laban’s scheme as he is
(although she participated in it). The girls were simply obeying their father.
Although Jacob was clearly in love with Rachel, he discovers in time—even if he has given Leah the benefit of the
doubt—that she is really not the woman for him. He continues to prefer Rachel.
J. Vernon McGee: You may be thinking, Well, since this is in the Bible, God must approve of
polygamy. No, God does not approve of everything that is in the Bible — that may startle you. For
instance, God didn't approve of the devil's lie. God didn't approve of David's sin, and He judged him
for it. But the record of both events is inspired — literally, God-breathed. In other words, God said
through the writer, Moses, exactly what He wanted to say. The thing that is inspired is the record of
the words God gave to Moses to write down in this Book we call the Bible. In Genesis 29 God gave
an accurate record: Jacob did have two wives, and it tells us the way it came about. That is where
inspiration comes in. It does not mean that God approved of everything that is recorded in the Bible.
Certainly God disapproved of Jacob's having more than one wife.
Leah & Rachel & Jacob (Bible Journaling); from Blog spot; accessed August 11, 2017.
The Real Housewives of Haran (Bible Journaling); from Pinimg; accessed August 20, 2017.
It is possible for this to occur after or coterminous with the previous section of this verse.
Genesis 29:30c
|
Hebrew/Pronunciation
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Common English Meanings
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Notes/Morphology
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BDB and Strong’s
Numbers
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wa (or va) (וַ)
[pronounced wah]
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and so, and then, then, and; so,
that, yet, therefore,
consequently; because
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wâw consecutive
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No Strong’s #
BDB #253
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ʿâbad (עָבַד) [pronounced
ģawb-VAHD]
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to work, to serve, to labor; to be
a slave to
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2nd person masculine
singular, Qal imperfect
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Strong's #5647
BDB #712
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ʿîm (עִם) [pronounced
ģeem]
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with, at, by, near; like; from
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preposition of nearness
and vicinity with the 3rd
person masculine
singular suffix
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Strong’s #5973
BDB #767
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ʿôwd (עוֹד) [pronounced
ģohd]
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still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
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adverb
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Strong’s #5750
BDB #728
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shebaʿ (שֶבַע)
[pronounced sheb-VAHĢ]
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seven
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numeral masculine
construct
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Strong's #7651
BDB #987
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shânîym (שָנִים)
[pronounced shaw-NEEM]
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years
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feminine plural noun
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Strong’s #8141
BDB #1040
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ʾachêr (אַחֵר)
[pronounced ah-KHEHR]
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another, following, next; other as
well as foreign, alien, strange
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feminine plural
adjective/substantive
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Strong’s #312
BDB #29
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This repeats a portion of v. 27.
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Translation: Therefore, he served with him yet another seven years. Jacob, upset over what has happened,
takes Rachel as his wife—which means that he has marital relations with her—and then works the seven years
to take her.
Genesis 29:30 And he also went in to Rachel. He also loved Rachel more than Leah, and served with him still
seven more years.
Dr. Peter Pett: Jacob plants his seed in both women as custom required, but his heart was with
Rachel. And it needed to be for he had to serve another seven years for her.
Sailhamer: Jacob was getting what he deserved. In this light the seven extra years that Jacob had to
serve Laban appear as a repayment for his treatment of Esau. By calling such situations to the
attention of the reader, the writer begins to draw an important lesson from these narratives. Jacob"s
deceptive schemes for obtaining the blessing did not meet with divine approval. Through Jacob"s
plans God"s will had been accomplished; but the writer is intent on pointing out, as well, that the
schemes and tricks were not of God"s design.
Again, we have a series of wâw consecutives and imperfect verbs, in the order that you see them above. So, if
taken as consecutive actions, Jacob consummates his marriage to Rachel; he loves Rachel more than Leah; and
Jacob then serves Laban for another 7 years.
I am assuming, because of this verse and some others, that Laban figured out that he ought to give Rachel to
Jacob almost immediately. He did not want Jacob to suddenly disappear, taking Rachel with him, leaving him with
a daughter he could not get rid of. And he figured that Jacob, if he promised to work for Rachel, that he would
keep to this promise.
Furthermore, Laban is not paying Jacob for this work. Jacob is working for the daughters. He receives room and
board; but Jacob has limited means by which to run off. Until the second 7 years are complete, Jacob will have
no money or negotiable wealth put aside.
However, given that both Jacob and Rachel were cheated on this deal, who knows if they might plan something
together, and take much of Laban’s property (his flock) with them.
Therefore, I have made the assumption here that Laban gave Rachel to Jacob in marriage early, as he believed
that would cause the fewest problems. That would likely keep Jacob on the ranch, working off his debt to Laban.
Because Jacob has not made any money yet, he is hardly in a position to make a run for it, with or without Rachel.
Depending upon Jacob’s personal character—which was actually superior to Laban’s—Laban was fairly certain
that Jacob would not desert Leah. So, there is no concern by Laban that any of this would blow up in his face.
Laban is depending upon Jacob’s honor and integrity at this point.
We have studied many Biblical narratives where there is key information which is missing. Laban deceives
Jacob and Jacob ends up marrying both sisters, Leah and Rachel. What the Bible does not tell us is, what were
Leah and Rachel’s roles in this deception?
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This is the speculative conclusion I have come to, after spending several years with this chapter (I began writing
this in 2014 and will complete the chapter in 2017). I have already alluded to this series of events; and this is
the entire doctrine. Insofar as I know, this is a unique approach.
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The Kukis Theory on the Steps to Jacob’s Marriage to Two Sisters
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1. We are clearly told that Jacob was deceived; and that Laban did the deceiving. That is a simple fact.
2. The real question is, how involved were Leah and Rachel in this process?
3. No doubt, there is the possibility that Laban misled his daughters as well.
1) He could have told Leah that Jacob wanted to marry her.
2) He could have told Rachel that Jacob had changed his mind and wanted Leah.
3) Laban could have restricted Jacob’s contact with his two daughters until the wedding (which he
probably did).
4) The big problem here is, if Leah said anything on their wedding night, it would stand to reason that
Jacob would recognize her voice; or, at bare minimum, recognize that she is not Rachel.
5) This is only one possible way that Laban could have deceived his own daughters.
4. There are several problems with Laban deceiving his own daughters:
1) The biggest problem is, Rachel would spend much of the rest of her life resenting her father and
resenting Leah if she married Jacob and found out that she had been lied to.
2) In some circumstances, Rachel may have borne a very longtime anger towards her sister, to say
nothing of jealousy, which would have been nuclear (the example of Sarah and Hagar comes to
mind).
3) If Laban deceives Rachel, Leah and Jacob, there is a lot of moving parts to keep under control;
even if he restricted their contact, he would be risking (1) that they would make contact and figure
out what he was doing; and/or (2) that Jacob and Rachel would just run off together, not trusting
Laban at all.
5. Rachel and Leah will exhibit some normal jealousy and resentment towards one another in this
polygamous arrangement. We would expect that; polygamy is not the best arrangement for any 3 people.
However, at the end of 20 years, they seem to be functioning as a team, actually as a unified trio.
6. Therefore, given that Laban tells Jacob, “It is the custom of this land that the older daughter marry first;”
I think we should accept that custom at face value—that it is real and Laban is not making it up.
7. If that is a real custom, then Laban can take his daughters aside and say, “No matter what, Leah must
be married before Rachel; and you both know that.” He could have told this to his daughters in year one
of Jacob’s labor.
8. Each year as the marriage grows closer, Laban would remind his daughters, “I cannot allow this marriage
unless Leah is married first.” Laban knows the obvious solutions:
1) Leah must find a man to be married to before Rachel’s marriage.
2) Or, Leah and Rachel must both marry Jacob.
9. Laban, who probably knew all of these configurations from the very beginning, had 7 years for his
daughters to come up with a solution. Since Leah did not marry anyone during that time, that left the only
possibility that Jacob marry both women.
10. Laban is a brilliant man. He does not even have to suggest that one of those two options occur. He can
simply state, “Leah must be married first. What solutions can either of you offer?” They will have 6 or
7 years to think about this; and both women will come up with only those two alternatives.
11. So, the easiest solution, with the least number of moving parts (that is, the least number of people
deceived), is for Leah and/or Rachel to suggest, “If Leah is not married by 7 years, then we will both marry
Jacob.”
12. Laban would get what he wanted; and the only person he needed to keep in the dark was Jacob. His own
daughters would be a party to this deception.
13. This would have been a brilliant plan; particularly because, this approach would provide for the most
stable polygamous marriage. If Leah and/or Rachel had been deceived, that in itself could cause a great
rift in their marriage—and Laban does not want that. He wants both women being supported by another
man; and he wants 14 years of service.
14. Even though Jacob suggests himself 7 years of service for marriage; it is possibly (in fact, likely, in my
opinion) that he did not just snatch the figure 7 years out of the air. He worked for Laban a month; Laban
figured out what Jacob wanted from the beginning; and it would not have been difficult for Laban to
broadcast that 7 year figure to Jacob. That figure could have come from an employee (s) of Laban’s (who
were told to suggest such a figure to Jacob if he asked). Even Rachel could have suggested it.
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After reading the commentary of no fewer than 50 scholars, I think that this best explains what went on, which
is not a part of the Biblical record.
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Even though a portion of this is based on the Biblical text and a portion is speculative; I simply have the kind
of mind that wants to work through some of the unwritten details. The idea is, find a reasonable explanation
which stands up and supports this and subsequent chapters which reference this marriage.
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Stephen Armstrong: God never endorses multiple marriages. The results of multiple marriages is
always portrayed as a negative influence in the family and not something God desires. In fact later
in the Law in Leviticus, marriages to sisters is specifically prohibited. Yet these marriages are
considered legitimate and binding. The fact that they are not to God’s liking and they bring negative
consequences doesn’t mean they aren’t real. Every time these men make a marriage commitment,
they are bound by that commitment, even though it brings negative consequences.
Let me add to Armstrong’s comments
that, a polygamous marriage did not
violate any stated laws by God up to
this point in time. Quite obviously,
since God brought one man and one
woman together at the very
beginning, a polygamous marriage
was not God’s best.
Genesis 29:28–30 (an R. Crumb
cartoon); from SavageMinds.org;
accessed August 12, 2017.
These circumstances put Jacob into
a difficult position. He loves Rachel;
he finds himself married to Leah, by
deception. Laban quickly offers Rachel to him on credit. Jacob accepts his offer.
Ron Snider takes the approach that this custom was something that Laban made up.
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Ron Snider’s translation of Genesis 29:26–30 But Laban said,"it is not the practice in our place to marry off
the younger before the first-born. Complete the week of this one, and we will give you the other also for the
service which you shall serve with me for another seven years." And Jacob did so and completed her week,
and he gave him his daughter Rachel as his wife. Laban also gave his maid Bilhah to his daughter Rachel
as her maid. So he went in to Rachel also, and indeed he loved Rachel more than Leah, and he served
with laban for another seven years.
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Ron Snider Summarizes Genesis 29:26–30
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1. Laban offers a weak and pitiful excuse for his actions, claiming that this was the custom of the region,
and he must comply.
2. If this was the custom of the region, isn't it a little strange that Jacob had not heard of it during his seven
years with Laban?
3. Even if this was true, which it obviously was not, the time to inform Jacob would have been before
now.
4. This was clearly an act of malicious deception, and Laban now attempts to justify his actions by
blaming society.
5. Laban is well aware of Jacob's love for Rachel, and he knows that Jacob is at his mercy.
6. He brazenly suggests that Jacob poses as husband and wife with Leah and fulfill the customary wedding
week with her.
7. At the end of the week Laban graciously states that he will give Jacob his daughter Rachel.
8. He takes advantage of the situation and wrangles another seven years service out of Jacob, who Laban
knows is desperately in love with Rachel.
9. This is precisely what Jacob had done to Esau, when he had him at a disadvantage.
10. He pressed his advantage when he had Esau in a moment of weakness, and Laban does the same
thing.
11. Jacob certainly knew that if he rejected Leah, which was certainly his prerogative, she would be publicly
humiliated.
12. He likely knew that Laban could withhold Rachel, and so he consents to this despicable plan.
13. He receives his second wife eight days after the first.
14. He consummates his marriage immediately with Rachel, and now is a bigamist, although unwillingly.
15. Moses includes the note here that Rachel was given a female servant just as Leah had been in vs 24.
16. vs 30 states what one should already be able to figure out, the fact that Jacob was not nearly as
interested in Leah as in Rachel.
17. Jacob, in spite of the present state of affairs, fulfills his word and works for Laban another seven years.
18. Like the events of chap 27, none involved here can be deemed guiltless.
19. Laban was obviously a despicable man who was far more concerned about money than his daughters
happiness.
20. Leah was fearful of not finding her RM and so consented to this underhanded scheme.
21. Jacob agrees to stay married to Leah and become a bigamist due to his fear of losing Rachel.
22. Rachel is so in love with Jacob that she wanted him at all costs, including having to share him.
23. The seeds of Jacob's past actions are beginning to bear their awful fruit.
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I normally don’t disagree with Ron Snider. However, when it comes to Jacob’s marriage to Leah, I don’t think
he had a choice. He could suddenly leave, and leave Leah behind—but that was his only real choice regarding
Leah at this time. And he would be leaving behind a male child. So, even that choice was not really a choice.
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Jacob chooses to be a bigamist. He could certainly have decided not to marry Rachel. Given Jacob’s love for
her, obviously, he would not have made the choice to be married to Leah only.
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I personally believe that Rachel was aware of all that was happening. However, she accepted it on two
conditions: (1) custom dictated the Leah must be married first; (2) she was submitting to the authority of her
father. On this point of disagreement, it is based on speculation alone.
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From http://makarios-online.org/notes/genesis/gen29.doc accessed August 10, 2017.
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Genesis 29:21–30 Then Jacob said to Laban, "Give me my wife, for my time is completed, that I may go in to
her."
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Laban gathered all the men of the place and made a feast. Now in the evening he took his daughter Leah, and
brought her to him; and Jacob went in to her. Laban also gave his maid Zilpah to his daughter Leah as a maid.
So it came about in the morning that, behold, it was Leah!
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And he said to Laban, "What is this you have done to me? Was it not for Rachel that I served with you? Why
then have you deceived me?"
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But Laban said, "It is not the practice in our place to marry off the younger before the firstborn. Complete the
week of this one, and we will give you the other also for the service which you shall serve with me for another
seven years."
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Jacob did so and completed her week, and he gave him his daughter Rachel as his wife. Laban also gave his
maid Bilhah to his daughter Rachel as her maid. So Jacob went in to Rachel also, and indeed he loved Rachel
more than Leah, and he served with Laban for another seven years.
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Jack Ballinger’s Analysis of Genesis 29:21–30: Jacob Gets Two Wives
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1. In this scene we have the wedding of Jacob at the end of the seven years of service as per the
arrangement between him and Laban.
2. At the conclusion of the specified time of service Jacob demands his wage in an abrupt fashion (v.21).
3. Maybe over the seven years he gained some insight into Laban’s dealings with others and his love of
monetary gain.
4. He had no inkling that he was about to fall victim to Laban’s machinations.
5. For seven years Jacob had contemplated this moment when he could have Rachel as bride and wife.
6. Jacob had spent his life chaste and he had waited longer than most and he was consumed with the idea
of enjoying Rachel sexually (e.g., "that I may go in to her.").
7. Laban’s response was to immediately sponsor a wedding feast and celebration (v. 22).
8. A number of guests were invited.
9. Laban for his part had planned something very sinister and cold hearted.
10. Not only was his sin against Jacob it was directed at his two daughters as well.
11. We do not know how he manipulated his two daughters to be party to his evil scheme.
12. Perhaps they were told that Jacob would be denied his prize if they did not cooperate.
13. If Leah was unattractive he could have told her that this was her best chance of getting a husband.
14. Rachel was told that this was her only chance of getting Jacob.
15. So the two daughters were denied their rights by a father who put gain above love for his children.
16. We do not know what kind of a ceremony was customary.
17. Normally there was a reading of a marriage contract.
18. The bride was probably veiled.
19. The brevity of the account of the wedding proper leads us to suspect that there was nothing but a feast
with the idea that the bride would be delivered to the bridal chamber by the father of the bride.
20. The substitute bride was Leah who was taken to Jacob’s tent under cover of the darkness of night (v. 23).
21. Jacob then arrived expectantly at the place of the bridal chamber (e.g. "and he went in to her").
22. Jacob did so with zero expectations that anything was amiss.
23. The bridal gift given by the bride’s father in this instance was Laban’s maid one Zilpah the narrator tells
us in v. 24.
24. The main subject of the narrative resumes with the shocking revelation that the woman in Jacob’s bed
"was Leah!" (v. 25).
25. After all those years of expectation Jacob discovers that the woman in his bed is the unattractive older
sister and not his heart’s desire, Rachel (v. 25a).
26. Jacob experiences for the first time what it felt like to be horribly deceived.
27. He confronts his uncle with the trickery asking his three interrelated questions (v. 25b).
28. The first question simply draws attention to the evil deed: "What is this you have done to me?"
29. The second question reminds Laban of their agreement: "Was it not for Rachel that I served you?"
30. The third question demands an answer: "Why then have you deceived me?"
31. "Why" is accusatory (cf. 3:13 God to Eve; 12:18, Pharaoh to Abraham; 26:10, Abimelech to Isaac).
32. Jacob accuses Laban of the sin of deceit, something Jacob had inflicted upon his blind father for gain.
33. Laban does not respond to Jacob’s anguished query, but rather offers a lame rationale for the substitution
(v. 26).
34. Appealing to a local custom is morally indefensible.
35. So was Jacob’s scheming to gain the patriarchal blessing of succession.
36. What goes around comes around is the poetic justice that befell Jacob.
37. Laban’s language about the younger and the firstborn must have aroused in Jacob a memory that was
about seven years ago.
38. Laban had been planning this scheme for some time as the time for Jacob’s marriage drew near.
39. Laban’s intent was to get rid of the unattractive daughter and trap Jacob into another seven years of free
labor (v. 27).
40. He knew how much Jacob wanted Rachel and he played on that for all it was worth.
41. To lessen the pain of the arrangement he told Jacob that he could have his wage in advance (v. 27).
42. No second seven year service and no Rachel was the spot Laban put Jacob in.
43. The offer of Rachel in advance was as generous as Laban could muster.
44. Jacob was unwilling to opt out of the deal as he dearly wanted Rachel as his wife.
45. Jacob had no support from others and he had no visible means of support so he was trapped.
46. Laban’s additional demands was that Jacob must "complete the week of this one" meaning he must fulfill
the honeymoon with Leah!
47. That must have been a blessed event for the two of them!
48. However distasteful it was Jacob overtly "completed her week" and then he was given the woman he
loved (v. 28).
49. Jacob got what he wanted but the circumstances were far less than they could have been.
50. God did not protect Jacob for this miserable experience as it was part of the plan to bring Jacob along
spiritually.
51. As with Leah, Laban gives his younger daughter a personal maid, one Bilhah (v. 29).
52. The love story of Jacob and Rachel had a reasonably good start but it did not end in "happily ever after."
53. V. 30 hints at the underlying misery that clouded new family life.
54. "Jacob loved Rachel more than Leah" tells us that he overtly demonstrated who his favorite was.
55. There is no indication that Jacob was mean or cruel to Leah.
56. Jacob initial interest in Rachel was based on her great beauty.
57. So much was he taken by her that the first seven years "seemed like but a few days."
58. The second seven years were not so rosy, due to the strife and misery in the household.
59. This marriage, needless to say, did not have a good start.
60. The divine discipline that fell on Jacob for his equally reprehensible sins will work for his positive good as
he was a positive believer (Heb. 12:5-6; Prov. 3:12).
61. Through all the bad experiences of this patriarch God’s purposes were advanced.
62. The stage was set for the coming on the scene of the 12 patriarchs of the 12 tribes of Israel.
63. Jacob’s sojourn in Mesopotamia was not a happy experience but it all worked together for Jacob’s good
and advanced the promises made to him in the dream at Bethel.
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An Experiential Exegesis of Our Modern Family
Irregularity (a graphic); from Slideshare.net; accessed
August 11, 2017.
The Bible presents both the real and the ideal. God’s
will for mankind is a nuclear family based upon the
marriage of one man and one woman, right man/right
woman. To this configuration is often added a number
of children. This does not mean that every marriage or
relationship that we come across fits into that mold,
even among the greatest of the saints.
Abraham is one of the great figures of the Old
Testament, and the father of the Jewish race. Although
he clearly married his right woman, things got
somewhat messy when his wife convinced him to have
relations with Hagar in order to produce a child (the one they had hoped was the promised child.
Moses, the father of the Jewish nation, had a marriage that was off and on; and he got along better with his father-in-law than he did with his wife. The point being, even though there is clearly an ideal presented in the Bible, the
words of God clearly apply to all men and women in all circumstances.
——————————
The Sons of Jacob and Leah
Leupold: The last five verses of chapter 29 plainly belong to the subject matter of chapter 30.
This section of Gen. 29 is not completely separate from what has come before. However, it is logically placed with
the birth of Jacob’s other children in the chapter which follows.
Jacob is married to both sisters; but his clear preference is for Rachel. He no doubt has some resentment towards
Laban; and it is unclear whether that carries over towards Leah. In any case, Jacob performs the duties of a
husband towards both women. Based upon upcoming chapters, the sisters appear to adjust to being married to
the same man. There is some natural jealousy and playing for Jacob’s affections, but there does not appear to
be the animosity which Sarah (Abraham’s wife) had for Hagar (her servant, whom she gate to Abraham as a
surrogate to bear children).
Our God is a God of grace.
Whereas, Abraham fathered many children, only one of whom was in the line of promise; and Isaac had twin sons,
only one of whom was Jewish; every child of Jacob’s will become Israel. His sons will become the 12 tribes of
Israel (actually, 13).
Dr. Robert Dean, Jr. on God’s view of children: As a backdrop to this we need to understand the divine
viewpoint understanding of children. Psalm 127:4–5 , "As arrows are in the hand of a warrior; so are
children of one's youth. Happy is the man that hath his quiver full of them …" What the Bible is
teaching is that it is a blessing to have children. The emphasis in Scripture is to responsibly have
children. They are a blessing from the Lord, and the analogy here is to a warrior with a quiver full of
arrows. A warrior is going into battle and is defeating the enemy through his weapons, his arrows. So
the backdrop to understanding Psalm 127:5 is spiritual warfare, and the way that we can impact the
world, the cosmic system of the devil, is by having children and training them up in the nurture and
the admonition of the Lord, teaching them doctrine so that as they grow and mature they live their lives
on the basis of the divine viewpoint frame of reference. Then parents are sending them out of the
home into the world to have that invisible impact on the world system around us. So there is this
positive view all through Scripture of how valuable it is to have children and what a blessing it is. Both
Rachel and Leah understand this and God blesses Leah and she has children. God takes note of her
situation and He opens her womb. Psalm 9:9 , "The LORD also will be a refuge for the oppressed, a
refuge in times of trouble." Psalm 10:17–18 , "LORD, you have heard the desire of the humble: you
will prepare their heart, you will cause your ear to hear: to judge the fatherless and the oppressed, that
the man of the earth may no more oppress." In other words, God is going to be the one to vindicate
Leah, even though Jacob has given all this attention to Rachel. Just because he is married to two
women doesn't mean that he should ignore one over the other. Psalm 146:9 states this same principle
but it's application is towards orphans and towards widows. “The LORD watches over the strangers;
he relieves the fatherless and widow: but the way of the wicked he turns upside down." God is the one
who protects those who do not have the protection of a husband or a father. He gives four sons to
Leah in rapid succession. Dean uses the NASB.
At this point, Jacob begins to have many sons by Leah.
Pay attention to the meanings of their names. God will allow Leah to have 4 children, but He will stop her after
that for a time, because these 4 children make a complete statement.
And so sees Yehowah that hated is Leah and
so He opens her womb; and Rachel [was]
barren.
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Genesis
29:31
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Yehowah observed that Leah is hated, so He
opened up her womb, while Rachel [was]
barren.
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Jehovah observed that Leah was hated, so He allowed her to conceive, while Rachel remained barren.
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so sees Yehowah that hated is Leah and so He opens her womb; and Rachel
[was] barren.
Targum of Onkelos And it was revealed before the Lord that Leah was not loved in the sight of Jakob;
and He said in His Word that sons should be given her, and that Rahel should be
barren.
Latin Vulgate And the Lord seeing that he despised Lia, opened her womb, but her sister
remained barren.
Peshitta (Syriac) And when the LORD saw that Leah was hated, he opened her womb; but Rachel
was barren.
Septuagint (Greek) And when the Lord God saw that Leah was hated, He opened her womb; but
Rachel was barren.
Significant differences: The targum adds additional text and does not speak of opening up Leah’s womb.
Also, the targum has not loved rather than hated.
Limited Vocabulary Translations:
Bible in Basic English Now the Lord, seeing that Leah was not loved, gave her a child; while Rachel had
no children.
Easy English The *Lord saw that Jacob did not love Leah. So then he made Leah able to have
children. But Rachel was *barren.
Easy-to-Read Version The Lord saw that Jacob loved Rachel more than Leah. So the Lord made it
possible for Leah to have children. But Rachel did not have any children.
God’s Word™ When the LORD saw Leah was unloved, he made it possible for her to have
children, but Rachel had none.
Good News Bible (TEV) When the LORD saw that Leah was loved less than Rachel, he made it possible for
her to have children, but Rachel remained childless.
NIRV Jacob Becomes the Father of Many Children
The Lord saw that Jacob didn't love Leah as much as he loved Rachel. So he let
Leah have children. But Rachel wasn't able to have children.
New Simplified Bible Jehovah saw that Leah was loved less, so he made it possible for her to have
children. But Rachel had none.
Thought-for-thought translations; paraphrases:
Contemporary English V. The LORD knew that Jacob loved Rachel more than he did Leah, and so he gave
children to Leah, but not to Rachel.
New Berkeley Version Seeing that Leah was slighted, the Lord gave her fertility, while Rachel was sterile.
New Century Version Jacob's Family Grows
When the Lord saw that Jacob loved Rachel more than Leah, he made it possible
for Leah to have children, but not Rachel.
New Life Bible When the Lord saw that Leah was not loved, He made her able to give birth. But
Rachel could not give birth.
New Living Translation Jacob's Many Children
When the Lord saw that Leah was unloved, he enabled her to have children, but
Rachel could not conceive.
Translation for Translators Leah gave birth to four sons
When Yahweh saw that Jacob did not love Leah very much, he enabled her to
become pregnant. But Rachel was not able to become pregnant.
Partially literal and partially paraphrased translations:
American English Bible And when Jehovah God saw that LeAh wasn't attractive [to Jacob], he opened her
womb. However, RachEl was sterile.
Beck’s American Translation Jacob’s 11 Children
When the LORD saw Leah wasn’t loved, he let her have children while Rachel had
none.
International Standard V Leah's Children
Later, the LORD noticed that Leah was being neglected [Lit. hated], so he made her
fertile, while Rachel remained childless.
Names of God Bible Leah and Rachel Compete for Jacob's Love
When Yahweh saw Leah was unloved, he made it possible for her to have children,
but Rachel had none.
New Advent (Knox)Bible And now, seeing Lia thus despised, the Lord gave her issue, while Rachel must
remain barren.
Today’s NIV Jacob's Children
When the LORD saw that Leah was not loved, he enabled her to conceive, but
Rachel remained childless.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia When the LORD saw that Leah was being treated as if she were nothing [The verb
rendered "to hate" actually means "to treat as a nonentity," not "to treat as an
enemy." ], He opened her womb. Rachel, on the other hand, remained barren.
Ferar-Fenton Bible But the Ever-living saw that he hated Leah, so he opened her womb, but Rachel
was childless.
NIV – UK Jacob's children
When the Lord saw that Leah was not loved, he enabled her to conceive, but
Rachel remained childless.
Unlocked Literal Bible Yahweh saw that Leah was not loved, so he opened her womb, but Rachel was
childless.
Urim-Thummim Version And when YHWH saw that Leah was hated he opened her womb, but Rachel
remained sterile.
Catholic Bibles (those having the imprimatur):
New American Bible (2011) Jacob's Children.
When the LORD saw that Leah was unloved, he made her fruitful, while Rachel was
barren.
[29:31-30:24] The note of strife, first sounded between Jacob and Esau in
chaps. 25-27, continues between the two wives, since Jacob loved Rachel more
than Leah (29:30). Jacob's neglect of Leah moves God to make her fruitful (29:31).
Leah's fertility provokes Rachel. Leah bears Jacob four sons (Reuben, Levi,
Simeon, and Judah) and her maidservant Zilpah, two (Gad and Asher). Rachel's
maidservant Bilhah bears two (Dan and Naphtali). After the mandrakes (30:14-17),
Leah bears Issachar and Zebulun and a daughter Dinah. Rachel then bears Joseph
and, later in the land of Canaan, Benjamin (35:18).
Revised English Bible When the LORD saw that Leah was unloved, he granted her a child, but Rachel
remained childless.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible ADONAI saw that Le'ah was unloved, so he made her fertile, while Rachel remained
childless.
exeGeses companion Bible And when Yah Veh sees that Leah is hated,
he opens her womb: and Rachel is sterile:...
Kaplan Translation God saw that Leah was unloved, and He opened her womb. Rachel remained
barren.
Orthodox Jewish Bible And when Hashem saw that Leah was hated, He opened her womb but Rachel was
barren.
Expanded/Embellished Bibles:
The Amplified Bible And when the Lord saw that Leah was despised, He made her able to bear children,
but Rachel was barren.
The Expanded Bible Jacob's Family Grows
When the Lord saw ·that Jacob loved Rachel more than Leah [LLeah was
unloved/hated], he ·made it possible for Leah to have children [Lopened up her
womb], but ·not Rachel [LRachel was barren].
Kretzmann’s Commentary The First Sons of Leah
And when the Lord saw that Leah was hated, that is, that she was loved less than
Rachel, he opened her womb and thus prepared her for bearing children, which are
His blessing. But Rachel was barren, also by God's dispensation.
Lexham English Bible Jacob's Children
When Yahweh saw that Leah [was] unloved he opened her womb, but Rachel [was]
barren.
NET Bible® The Family of Jacob
When the Lord saw that Leah was unloved, he enabled her to become pregnant
[Heb "he opened up her womb."] while Rachel remained childless.
The Pulpit Commentary And when the Lord saw—literally, and Jehovah saw. As Eve’s son was obtained
from Jehovah (Gen. 4:1), and Jehovah visited Sarah (Gen. 21:1), and was
entreated for Rebekah (Gen. 25:21), so here he again interposes in connection with
the onward development of the holy seed by giving children to Jacob’s wives. The
present section (Gen. 29:31–35) is by Davidson, Kalisch, and others assigned to the
Jehovist, by Tuch left undetermined, and by Colenso in several parts ascribed to the
Elohist. Kalisch thinks the contents of this section must have found a place in the
earlier of the two documents—that Leah was hated,—i.e. less loved (cf.
Mal. 1:3)—he opened her womb (cf. 1Sam. 1:5, 1Sam. 1:6; Psalm 127:3): but
Rachel was barren—as Sarai (Gen. 11:30) and Rebekah (Gen. 25:21) had been.
The fruitfulness of Leah and the sterility of Rachel were designed not so much to
equalize the conditions of the sisters, the one having beauty and the other children
(Lange), or to punish Jacob for his partiality (Keil), or to discourage the admiration
of mere beauty (Kalisch), but to prove that "the origin of Israel was to be a work not
of nature, but of grace" (Keil).
Syndein/Thieme And when Jehovah/God saw that Leah was hated, he opened her womb . . . {she
had children with Jacob from the beginning} but Rachel was barren {initially no
children came of the union}.
The Voice When the Eternal One saw how Leah was unloved, He made her fertile, but Rachel
remained barren.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and YHWH [He Exists] saw that Le'ah [Weary] was hated and he opened her bowels and
Rahhel [Ewe] was sterile,...
Concordant Literal Version And seeing is Yahweh that Leah is hated, and opening is He her womb. Yet Rachel
is barren.
Context Group Version And YHWH saw that Leah was spurned, and he opened her womb. But Rachel was
barren.
English Standard V. – UK Jacob's Children
When the Lord saw that Leah was hated [Deut. 21:15], he opened her womb
[Genesis 30:22], but Rachel was barren.
The Geneva Bible And when the LORD saw that Leah [was] hated, he opened her womb: but Rachel
[was] barren. This declares that often they who are despised by men are favoured
by God.
Green’s Literal Translation And Jehovah saw that Leah was hated. And He opened her womb, but Rachel was
barren.
God’s Truth (Tyndale) When the Lord saw that Lea was despised, he made her fruitful: but Rahel was
barren.
New King James Version The Children of Jacob
When the Lord saw that Leah was unloved, He opened her womb; but Rachel was
barren.
Webster’s Bible Translation And when the LORD saw that Leah [was] hated, he made her fruitful: but Rachel
[was] barren.
Young’s Updated LT And Jehovah sees that Leah is the hated one, and He opens her womb, and Rachel
is barren.
The gist of this verse: Because of Jacob’s reduced love for Leah, God gives her children; and leaves
Rachel temporarily barren.
Genesis 29:31a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
râʾâh (רָאָה) [pronounced
raw-AWH]
|
to see, to look, to look at, to
view, to behold; to observe; to
perceive, to understand, to learn,
to know
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7200
BDB #906
|
YHWH (יהוה)
[pronunciation is possibly
yhoh-WAH]
|
transliterated variously as
Jehovah, Yahweh, Yehowah
|
proper noun
|
Strong’s #3068
BDB #217
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
sânêʾ (שָׂנֵא) [pronounced
saw-NAY]
|
to hate; in the participle, it is the
ones hating; in the passive:
those being hated by
|
Qal passive participle
|
Strong’s #8130
BDB #971
|
Lêʾâh (לֵאָה) [pronounced
lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
Translation: Yehowah observed that Leah is hated,... God’s personal name is not found until this point in the
chapter. This is such a great contrast with Gen. 24, when Abraham sent his most trusted servant to find a wife
for Isaac. God was on the servant’s mind constantly. Jacob, who a month or two ago, actually saw God in a night
vision—and yet has said nothing about God.
A New Approach to the Recording of the Book of Genesis: At this point in the narrative—which I generally
attribute to Jacob—we will observe the births of Leah’s children and how her focus was upon God. Let me
suggest that, the patriarch of the family, Jacob, would recite the book of Genesis from memory (up to a point); and
he would also tell the family history to his children. I think that it is possible that, at this point, Jacob looks over
to Leah, and Leah tells her children their order of birth and what she was thinking at the times of their births.
Leah’s mind was on the Revealed God; she understood that God did observe her and He did bless her.
Therefore, it is natural that, when speaking of the first 4 sons, she mentions God’s name 4 times.
I see the composition of the book of Genesis, in some parts, as very much a family effort and very organic in
origin. That is, I don’t believe that Jacob sat down one day and thought, I should record my history as a part of
the Word of God. I think he recited the book of Genesis up to the time of Abraham (probably to his sons); and
then, he also recited his family history from Abraham and forward. From time to time, another family member
would speak up, and add a few thoughts here and there (for instance, Leah would then proceed to tell her sons
about their births). At some point, their words became fixed and that narrative became a part of the Word of God.
I came to this point of view when studying and writing about the final chapters of Genesis, where we follow Joseph
for a portion of time, and then, suddenly, the focus is on the other sons of Jacob and their return to Canaan. It
is as if there were a camera, and for awhile this camera follows Joseph around, and later, it follows his brothers
when they leave Egypt. The easiest, most natural explanation for this is, Joseph recounts his life and family
history, but then comes to the point where his brothers are ready to leave Egypt with their grain, and then, Judah
(I suppose) stands up and tells about their trip back to Canaan and what they said to their father. When families
recall their history, this is often how they do it. There is no reason to think that the composition process of the
history of the patriarchs was formal or stilted. It began naturally, organically, and then, with the telling and retelling
of these same stories, the memories became a fixed text.
This does not exclude God the Holy Spirit from the process, because Scripture is the result of man’s composition
and God’s inspiration, so that the final form is written 100% by man and 100% by God the Holy Spirit.
Genesis 29:31a Yehowah observed that Leah is hated,... Although we have the word hated here; this does not
mean that Jacob absolutely despised her in every way. She will become impregnated several times by him.
However, in comparison to Rachel, she was hated. Jacob loved Rachel; and all other women did not compare
to her. We might understand this to mean that Jacob resented Leah.
Genesis 29:31a Yehowah observed that Leah is hated,...
|
Leah was hated (the Opinions of Commentators)
|
The NET Bible: Heb "hated." The rhetorical device of overstatement is used (note v. 30, which says simply that
Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob's true love and the primary
object of his affections, had an advantage over Leah.
|
Utley: "unloved" This is a Hebrew idiom which is, literally, "hated" (BDB 971, KB 1338, Qal PASSIVE
PARTICIPLE, cf. Gen. 29:33), but because of its use in Deut. 21:15; Mal. 1:2–3; John 12:25 and Luke 14:26,
we know that it is simply an idiom of comparison which should be translated "unloved," not "hated." It speaks
of priority. Jacob loved Rachel more than Leah.
|
The Cambridge Bible: By this is meant that Jacob had less affection for Leah than for Rachel.
|
Gill: And when the Lord saw that Leah was hated,.... Not properly and simply hated by Jacob, as appears by
his doing the duty of an husband to her, but comparatively; she was less loved than Rachel: and there are many
things to be said for it; she was not beautiful as Rachel was; she was not Jacob's choice, as she was but
imposed upon him through deceit, and he was forced to marry her, or he could not have Rachel his beloved
wife: but the Lord had pity on her, and that she might have a share in her husband's affections.
|
Clarke: From this and the preceding verse we get the genuine meaning of the word שנא sane, to hate, in certain
disputed places in the Scriptures. The word simply signifies a less degree of love ; so it is said, Gen. 29:30 :
“Jacob loved Rachel more than Leah,” i.e., he loved Leah less than Rachel; and this is called hating in
Gen. 29:31 : When the Lord saw that Leah was hated – that she had less affection shown to her than was her
due, as one of the legitimate wives of Jacob, he opened her womb – he blessed her with children.
|
Clarke continues: Now the frequent intercourse of Jacob with Leah (see the following verses) sufficiently proves
that he did not hate her in the sense in which this term is used among us; but he felt and showed less affection
for her than for her sister. So Jacob have I loved, but Esau have I hated, simply means, I have shown a greater
degree of affection for Jacob and his posterity than I have done for Esau and his descendants, by giving the
former a better earthly portion than I have given to the latter, and by choosing the family of Jacob to be the
progenitors of the Messiah. But not one word of all this relates to the eternal states of either of the two nations.
Those who endeavor to support certain peculiarities of their creed by such scriptures as these, do greatly err,
not knowing the Scripture, and not properly considering either the sovereignty or the mercy of God.
|
E. W. Bullinger: Hated is a figure of speech known as Metonymy (of Cause), by which love and hate are put
for the esteem or neglect, caused by love and hate = less loved, Deut. 21:15 ("If a man has two wives, the one
loved and the other unloved, and both the loved and the unloved have borne him children, and if the firstborn
son belongs to the unloved,...”). Matt. 6:24 ("No one can serve two masters, for either he will hate the one and
love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”).
|
Matthew Henry points out that we find the same sort of thing in Luke 14:26, where Jesus tells those listening
to Him to hate their mother and father, or else they cannot be His disciples. Jesus was not encouraging hatred
of one’s own family here; He was setting up priorities, where He was to be prioritized over family.
|
Bullinger: A met–o'–ny–my; or, Change of Noun is when one name or noun is used instead of another, to which
it stands in a certain relation. Of the Cause. When the cause is put for the effect (Gen. 23:8. Luke 16:29).
|
Quite frankly, I understand the overall concept of a metonymy, where one word is substituted for another (hate
is used rather than less liked). I do not grasp a metonymy of cause.
|
Dr. Peter Pett: The word regularly means ‘hated’ but the previous verse suggests that although Jacob preferred
Rachel he still had some love for Leah. Thus the translation ‘unloved’ is more likely. There is no suggestion that
he treated her badly (contrast his words to his beloved Rachel in 30:2).
|
Wesley: That is, loved less than Rachel, in which sense it is required that we hate father and mother, in
comparison with Christ, Luke 14:26.
|
James Burton Coffman: The word "hate" in its various tenses has in this usage of it, a meaning of "to love less."
So, similarly, Jesus commanded those who would follow him to "hate" father and mother (Luke 14:26). Nothing
of the usual meaning of the word clings to what is meant in such usage. It simply means that Jacob continued
to love Rachel MORE THAN he loved Leah.
|
I think that Keil had the wrong approach, when he stated: Jacob’s sinful weakness appears also in his marriage
state, because he loved Rachel more than Leah, and the divine reproof appears, because the hated one was
blessed with children but Rachel remained barren for a long time. Jacob’s preference of Rachel over Leah
is quite natural; and Rachel’s concern over her barrenness (Gen. 30:1) was her problem, which, of course, she
placed upon Jacob. Could Jacob have handled this situation differently? Of course. But he lacked the spiritual
assets to give him guidance. Furthermore, God’s plan is based upon what people actually choose to do, as
opposed to, making the ideal set of choices.
|
Regarding Keil’s quote, Lange writes: All we can say is, it was God’s pleasure to show in this way the
movements of his providence over the thoughts of men, and to equalize the incongruity between these
women.
|
The Preacher’s Complete Homiletical Commentary: Leah was “hated” (Gen. 29:31), i.e., she was loved less
than Rachel. By becoming a party to a heartless fraud she lost her husband’s affections. And Rachel, the
beloved wife was denied the blessing of children, so coveted by the ancient Hebrew mothers (Gen. 29:31).
Both had trials, though of a different kind.
|
Leah will eventually have 6 sons by Jacob. Just in case you are wondering, how can Jacob hate (resent) Leah
and still have relations with her?
David Guzik: A 1995 survey asked the following question: “Have you ever had sex with a woman you
have actively disliked?” 58% of men answered “yes.”
So there is no misunderstanding, I do not believe that Jacob actually hated Leah; he just preferred Rachel.
A list of passages on hate, hatred being used to not literally mean hate, hatred: Gen. 29:30, Gen. 27:41,
Deut. 21:15 22:13 Mal. 1:3 Matt. 6:24 10:37 Luke 14:26 John 12:25. These could be made into a doctrine.
So Jacob did not hate Leah; he just preferred Rachel.
No doubt, Jacob would have preferred to have his line carried on through Rachel, but even that seemed to work
against him. When he eventually has a son by Rachel (Joseph), it is clear that he takes time with that son and
does everything to raise him right. This excellent training (which should have been also given to his other sons)
sustained Joseph under some great difficulties. But, no matter how Jacob feels about the matter or about his two
wives, God already has in mind the sons that He will honor.
Genesis 29:31 Jehovah observed that Leah was hated, so He allowed her to conceive, while Rachel remained
barren.
|
The Preacher’s Complete Homiletical Commentary on Jacob’s Preference of Rachel
|
"Jacob loved Rachel more than Leah." That Leah was not hated in the sense of being regarded with aversion,
the numerous family she bore to Jacob proves; that she occupied a lower place than Rachel in her husband’s
affections is explicitly declared. This preference of Rachel to Leah was—
|
1. Natural in Jacob. Rachel had been his heart’s choice from the first, while Leah had been thrust upon him
against his inclination. But even had this been otherwise, as no man can serve two masters, so can no
husband love two wives equally—an argument against polygamy.
|
2. Painful to Leah. Had Leah loved Jacob less than she manifestly did, it is doubtful if the undue regard
shown to Rachel would not have inflicted a grievous wound upon her wifely heart; but, entertaining
towards him an affection strong and tender, she yearned for a larger share of his esteem, and at each
successive child’s birth gave utterance to a hope that he would yet be joined to her. No heavier blow can
be dealt by a husband to the tender heart of a loving wife than to withdraw from her his love, or even to
be cold and indifferent in its expression.
|
3. Sinful in the sight of God. Though not so beautiful as Rachel, Leah was yet entitled to an equal share with
her in Jacob’s affection. Equally with Rachel she was Jacob’s wife. It was Jacob’s sin that he had married
her at all when he did not either love or desire her. On detecting the fraud he should have instantly
repudiated the engagement. But having publicly ratified the contract with Leah by fulfilling her week, he
owed to Leah a full share of his affection as a husband. Nay, though not the wife his inclination had
selected, there is reason for believing that Leah, rather than Rachel, was the bride God had chosen (Leah
was the ancestress of the Savior); hence doubly was Jacob bound to love Leah equally with Rachel.
|
The Preacher’s Complete Homiletical Commentary; edited by Joseph S. Exell, 1892; from e-sword, Gen. 29:31–35
(Homiletics).
|
Leah and Rachel’s participation in Laban’s Deception: Genesis 29:31a Yehowah observed that Leah is
hated,... Clearly Jacob was deceived and Laban deceived him. Scripture does not ell us exactly what part Leah
and Rachel played in all of this. It is my opinion, based upon the narrative here and the relationship of the sisters
in the future, that both Leah and Rachel knew what was going on and agreed to participate in Laban’s ruse
(Rachel does not appear to bear a lifelong resentment of her sister for what has happened). Let me suggest that
Laban told Rachel, “Listen, you know that I cannot give you in marriage to Jacob until Leah is married—and how
long do you think it will be until she gets married?” Let me suggest that Laban told Leah, “Listen, this is the only
chance you will have to be married. And, if you do not do this, then your sister Rachel cannot be married.” Now,
did he lie to either of them about Jacob’s feelings on the matter? Did Laban say, “Jacob has agreed to all of this”?
I don’t think that he had to.
I believe that this is why Leah was careful to be silent when going to the marriage bed; this explains why Rachel
is not angry for years with her sister over this turn of events.
If Leah and Rachel were both involved in the deception, this would have been another parallel between the
deception of this chapter and Jacob’s deception of his father. Remember, Rebekah participated in the deception
(she actually organized the whole thing), but Isaac was unaware of it. Here, Leah and Rachel may have both been
a part of the deception, and Jacob was unaware of it.
Interestingly enough, all deception aside, Leah’s first 4 sons and Rachel’s first son will make up the most important
tribes of Israel (Reuben, Simeon, Levi and Judah; and Joseph, whose 2 sons will become individual
tribes—Ephraim and Manasseh).
There is always the game that we can play, what if they did it right? For instance, here; what if Jacob just did not
marry Rachel? Would that have been the right thing to do? Now and again, admittedly, I play that game.
However, God’s plan is designed to work on a planet just covered with sin natures. Jacob has been using trickery
and deception all of his life in order to obtain an advantage over his twin brother. Laban is Jacob’s perfect foil,
because he is just as deceptive and manipulative. How does Jacob learn what you sow is what you reap?
Furthermore, we learn the same thing from studying this narrative. So, even though we can certain speculate and
use the approach “Let’s just say that Jacob and Laban played it straight and honest...” That is not the world we
live in. That would not be Laban and Jacob. The reason that Jesus Christ has come and died for our sins is
precisely because we are fallen men in a fallen world. It is God’s plan which is able to rescue us from our lives
of sin. God’s plan takes us as who we are, despite anything that we have done, and intervenes to save our lives
and our souls.
Genesis 29:31b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
pâthâh (פָּתָה)
[pronounced paw-THAW]
|
to spread out, to open; to be
open; to be open and ingenuous
in mind [like children and young
people]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #6601
BDB #834
|
There also appears to be a homonym for pâthâh, which means to entice, to beguile, to deceive, to delude.
There may be a connection here, where the idea is, your mind is so open, that you are deceived or beguiled.
This could also be a slightly different form of the verb pâthach (Strong’s #6605 BDB #834 & #836), which can
also mean to open, but it has a host of additional meanings as well. BDB lists these as separate verbs;
Gesenius lists the meanings under the same verb, but in two sets of meanings (which overlap, to make things
more confusing).
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
rechem (רֶחֶם)
[pronounced REH-khem]
|
womb; inner parts; poetically
used to mean a girl, a woman
|
masculine singular noun
with the 3rd person
feminine singular suffix
|
Strong’s #7358
(and #7356)
BDB #933
|
Translation: ...so He opened up her womb,... We do not know if this was a result of the consummation of their
marriage. This all fits together quite nicely if we understand Jacob to take Rachel before the end of the second
7 years.
In any case, Leah becomes pregnant; and we know of at least one time when she had relations with Jacob.
Genesis 29:31 Jehovah observed that Leah was hated, so He allowed her to conceive, while Rachel remained
barren.
|
God Balances Out the Contempt Held for Leah (Many Commentators on Gen. 29:31)
|
John Wesley: [T]he Lord granted her a child, which was a rebuke to Jacob for making so great a difference
between those he was equally related to; a check to Rachel, who, perhaps insulted over her sister upon that
account; and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her.
|
Matthew Henry: Observe, that Leah, who was less beloved, was blessed with children, when Rachel was denied
that blessing, Gen. 29:31. See how Providence, in dispensing its gifts, observes a proportion, to keep the
balance even, setting crosses and comforts one over–against another, that none may be either too much
elevated or too much depressed. Rachel wants children, but she is blessed with her husband's love; Leah
wants that, but she is fruitful.
|
Barnes: [God] recompenses her for the lack of her husband’s affections by giving her children, while Rachel was
barren.
|
T. H. Leale (from the Bible Illustrator): Leah was blessed with children, which compensated her for the loss of
her husband’s love.
|
Bishop Hall: Rachel whom he loved is barren; Leah, which was despised, is fruitful. How wisely God weighs out
to us our favours and crosses in an equal balance; so tempering our sorrows that we may not oppress, and our
joys that they may not transport us; each one hath some matter of envy to others, and of grief to himself.
|
Genesis 29:31c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
ʿâqâr (עָקָר) [pronounced
ģaw-KAWR]
|
barren, sterile
|
feminine singular,
adjective
|
Strong’s #6135
BDB #785
|
Translation: ...while Rachel [was] barren. Rachel remains barren while her sister conceives.
Although Jacob will have 6 sons in total by Leah, the number of times that they cohabited was probably not a great
deal more than that. We will later see that his wife Rachel will tell Jacob to go to Leah. I would suspect, based
upon Jacob’s love for Rachel resulted in a great deal more intimacy with her.
Barrenness has occurred 3 times in the marriages of Abraham, Isaac, and Jacob; but they all seem to be for
different reasons. Abraham is promised a son, who would be the son of promise; and God waited until Abraham
and Sarah were beyond the age of having children; and then God made it happen. When God told Abraham that
he would impregnate his wife, Sarah was listening off in the background and began to quietly laugh, because
having a child at their respective ages seemed ridiculous to her (he was 100 and she was 90 or 91). When she
was impregnated by Abraham, all of it seemed impossible. As an aside, Abraham was not potent for just one
evening; he remained potent for most of the rest of his life.
When it came to Isaac and Rebekah, they were married for 20 years, without a child. When they petitioned God,
they appeared to become pregnant quite soon thereafter. Rebekah suffered such pain that she could not
understand what was happening, and God told her that there were two nations within her womb fighting one
another. Then Esau and Jacob were born.
With Leah and Rachel, God is also involved, but in a different way. Leah is having children, one right after the
other; and Rachel is not having any. What appears to be the case is, Rachel has some physical problems, and
dies when giving birth to her second child. This suggests that God did not give her a child (1) to compensate for
the additional love that Jacob felt towards her and (2) to preserve her life as long as possible.
Genesis 29:31 Jehovah observed that Leah was hated, so He allowed her to conceive, while Rachel remained
barren.
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Jacob’s Preference of Rachel; Rachel’s Barrenness (Opinions of Commentators)
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Benson: [T]he Lord granted Leah a child, which was a rebuke to Jacob for making so great a difference
between those he was equally related to; a check to Rachel, who, perhaps, insulted over her sister upon that
account; and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her.
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Utley: To bear a son was a great honor. Leah was certain Jacob would be pleased and acknowledge her with
more attention.
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Dr. Peter Pett: The bearing of a son was of vital importance in Jacob’s day for such a son or sons would inherit
the family tribe and wealth and maintain the family name. A man felt he lived on in his sons. They would also
eventually strengthen Jacob’s position. Thus Leah is delighted when she bears not one but four sons. But
Rachel, who was barren was devastated.
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T. H. Leale (from the Bible Illustrator): [Rachel] continued barren. But she was compensated by her beauty, and
by the thought that she was first in her husband’s affections. Thus with the evils which fall to the lot of
individuals, there are compensations.
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Genesis 29:31 And when Jehovah saw that Leah was hated, even He opened her womb. But Rachel was barren.
This is the 3rd time we have had the situation where a woman was barren, and all 3 of these women are wives
in the patriarch line of the Jews.
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Robert Dean’s Take on Barrenness
|
1) The significance of barrenness is not some sin on the part of the woman. None of the women in the Old
Testament were barren because of sin in their life, it was because of something that God was teaching
through their barrenness.
2) These were the women who are said to be barren in Scripture: Sarai, the wife of Abram; Rebecca, the
wife of Isaac; and Rachel, the wife of Jacob. It is interesting that the wives of the three patriarchs of Israel
are all barren women—at least barren for a time. That should be the first clue that there is something
going on here related to God's development of the nation Israel. There is also barrenness associated with
the mother of Samson; Hannah; Elizabeth, the mother of John the Baptist in Luke chapter one.
3) Exodus 23:26 gives an insight. The absence of barren women would indicate that Israel was spiritual,
indicating Israel's positive spirituality and divine blessing. But the presence of barren women in Israel
indicated Israel's carnality and divine judgment. It was a sign. "There shall be no one miscarrying or
barren in your land; I will fulfill the number of your days.” (Ex. 23:26; NASB)
4) Thus we see that the barren womb in these women picture the emptiness and lifelessness of mankind
apart from God and apart from Jesus Christ. The fact that they were barren was a picture of spiritual
barrenness. It was also a picture of spiritual death. What is it that distinguishes Abram from the culture
around him? He is a Gentile, like everybody else, from Ur of the Chaldees but he is a believer in the
pre-incarnate Jesus Christ and is regenerate. He is going to have a couple of boys, Ishmael and Isaac,
and what distinguishes them is regeneration. God is illustrating this life from death in the womb of the
matriarchs of Israel. That is what sets them apart, that the foundation of this nation of people is
miraculous. There is a 90-year-old woman who is going to give birth. It is a picture of how God gives life
where there is no life.
5) There is a right time for a child to be born, just as there was an exact right time for Jesus to be born.
Even though He had been promised to the woman after she and Adam had sinned, the final fulfillment
of this promise would not come until thousands of years had passed.
6) In each case God miraculously brings forth life where there is death or there is no life. This is a picture
of regeneration. The point is that only God can solve the problem of spiritual death by providing spiritual
birth. And all of the six women are foreshadowing one individual: the virgin birth of the Lord Jesus Christ.
7) The barren womb is also a type of the virgin womb of Mary, and there the solution to the barren womb
is the new life in the incarnation of the God-Man, the Lord Jesus Christ.
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From Robbie Dean’s Genesis-092b Hagar: The Human Solution is a Defective Solution. Genesis 16 05/24/05. Edited.
|
God on barrenness and the opening up of particular wombs: Gen. 11:30 16:1 20:17–18 21:1–2 25:21 30:1–2,
22, 23 Judges 13:2–3 Ruth 4:13 1Sam. 1:5, 20, 27 2:21 Psalm 127:3 Luke 1:7. These passages certainly
could be woven into a doctrine on those topics.
——————————
Reviewing Genesis 29:21–31:
Gen 29:21 Then Jacob said to Laban, "Give me my wife that I may go in to her, for my time is completed."
Gen 29:22–25 So Laban gathered together all the people of the place and made a feast. But in the evening he
took his daughter Leah and brought her to Jacob, and he went in to her. (Laban gave his female servant Zilpah
to his daughter Leah to be her servant.) And in the morning, behold, it was Leah! And Jacob said to Laban, "What
is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?"
Gen 29:26–27 Laban said, "It is not so done in our country, to give the younger before the firstborn. Complete
the week of this one, and we will give you the other also in return for serving me another seven years."
Gen 29:28–29 Jacob did so, and completed her week. And Laban gave him his daughter Rachel to be his wife.
(Laban gave his female servant Bilhah to his daughter Rachel to be her servant.)
Gen 29:30–31 So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for
another seven years. When the LORD saw that Leah was hated, he opened her womb, but Rachel was barren.
Remember, the barren womb is an illustration. God will give life where there is no life. This describes
regeneration for the believer. We are dead in our trespasses and sins; we are born with a sin nature that
separates us from God. So, before God, we are dead; but God gives us life where there was no life.
Jacob now has two wives, the sisters, Leah and Rachel. All of this came about as a result of his dishonest uncle
deceiving Jacob, much the way Jacob deceived his own father.
The Treasury of Scriptural Knowledge estimates this date to be 1752 b.c.
When it comes to naming the first 4 boys, Skinner has the weirdest take on it: The popular
etymologies attached to the names are here extremely forced and sometimes unintelligible. This
is a weird view for two reasons: (1) Leah gives an explanation for why she names each child and that
explanation essentially tells us the meaning of her boys’ names; and (2) taken together, the meanings
of the names of these first 4 boys is significant. We will sum that up at the end.
Dr. Robert Dean, Jr.: Every one of the names of the children is a play on words in order to bring out
a certain point and they tell us something about the divine viewpoint orientation of Leah. There is a
progression here in these names that tells us a lot about her mindset. Then when we look at Rachel,
and her maid Bilhah starts having children, those name reflect something.
And so conceives Leah and so she bears a
son and so she calls his name Reuben for
she had said, “Because has seen Yehowah in
my affliction, for now loves me my man.”
|
Genesis
29:32
|
Leah conceived and bore a son. She named
him Reuben, for she said, “Yehowah has seen
my humiliation; indeed my husband will love
me [because I bore him this son].”
|
Leah conceived and bore a son whom she named Reuben. She explained, “Jehovah has looked upon my
humiliation and has given me a child so that my husband will love me.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so conceives Leah and so she bears a son and so she calls his name Reuben
for she had said, “Because has seen Yehowah in my affliction, for now loves me my
man.”
Targum of Onkelos And Leah conceived and bare a son, and called his name Reuben: for she said, My
affliction was manifest before the Lord, therefore now will my husband love me; for
my affliction hath been manifested before the Lord as will be the affliction of my
children before the Lord when they shall be enslaved in the land of the Mizraee.
Latin Vulgate And she conceived and bore a son, and called his name Ruben, saying: The Lord
saw my affliction: now my husband will love me.
Peshitta (Syriac) And Leah conceived, and bore a son, and she called his name Reuben; for she
said, Because the LORD has seen my affliction, now therefore my husband will love
me.
Septuagint (Greek) And Leah conceived and bore a son to Jacob; and she called his name Reuben,
saying, Because the Lord has looked on my humiliation, and has given me a son,
now then my husband will love me.
Significant differences: The targum adds a bunch of additional text.
Limited Vocabulary Translations:
Bible in Basic English And Leah was with child, and gave birth to a son to whom she gave the name
Reuben: for she said, The Lord has seen my sorrow; now my husband will have
love for me.
Easy English Leah became *pregnant and she had a baby son. She called him Reuben. She said,
`The *Lord has seen that I was unhappy. Now therefore my husband will love me.'
Easy-to-Read Version Leah gave birth to a son. She named him Reuben [This is like the word meaning
"Look, a son."]. Leah named him this because she said, “The Lord has seen my
troubles. My husband doesn’t love me. So now maybe my husband will love me.”
God’s Word™ Leah became pregnant and gave birth to a son. She named him Reuben [Here's My
Son], because she said, "Certainly, the LORD has seen my misery; now my
husband will love me!"
Good News Bible (TEV) Leah became pregnant and gave birth to a son. She said, "The LORD has seen my
trouble, and now my husband will love me"; so she named him Reuben
The Message Leah became pregnant and had a son. She named him Reuben (Look-It's-a-Boy!).
"This is a sign," she said, "that GOD has seen my misery; and a sign that now my
husband will love me."
NIRV Leah became pregnant. She had a son. She named him Reuben. She said, "The
Lord has seen me suffer. Certainly my husband will love me now."
Thought-for-thought translations; paraphrases:
Common English Bible Leah became pregnant and gave birth to a son. She named him Reuben [Or see,
a son] because she said, "The Lord saw my harsh treatment, and now my husband
will love me."
Contemporary English V. Leah gave birth to a son and named him Reuben, because she said, "The LORD
has taken away my sorrow. Now my husband will love me more than he does
Rachel."
New Berkeley Version Leah conceived and bore a son whom she named Reuben [Reuben — “See, a
son!”; Simeon — “Hearing”; Levi — “Attachment”; Judah — “Object of Praise.”], for
she said, “Because the Lord has noticed my trouble, for now my husband will love
me.”
New Century Version Leah became pregnant and gave birth to a son. She named him Reuben [Reuben
This name sounds like the Hebrew word for "he has seen my troubles."], because
she said, "The Lord has seen my troubles. Surely now my husband will love me."
New Living Translation So Leah became pregnant and gave birth to a son. She named him Reuben
[Reuben means "Look, a son!" It also sounds like the Hebrew for "He has seen my
misery."], for she said, "The Lord has noticed my misery, and now my husband will
love me."
Translation for Translators Leah gave birth to a son, whom she named Reuben, which sounds like the Hebrew
words that mean 'look, a son!' She said, "Yahweh has seen that I was miserable,
and because of that he has given me a son. Now, surely my husband will love me
for giving birth to a son for him."
Partially literal and partially paraphrased translations:
American English Bible So LeAh got pregnant and bore a son to Jacob, whom she named ReuBen (See,
a Son!). For she said, 'Jehovah has seen my humiliation and given me a son, so
now my man will love me.'
Beck’s American Translation Leah had a baby boy, and she called him Reuben. “The LORD has seen my
misery,” she said. “Now my husband will love me.”
International Standard V Leah conceived, bore a son, and named him Reuben [The Heb. name Reuben
means See, a son], because she was saying, "The LORD had looked on my torture,
so now my husband will love me."
Names of God Bible Leah became pregnant and gave birth to a son. She named him Reuben [Here's My
Son], because she said, "Certainly, Yahweh has seen my misery; now my husband
will love me!"
New Advent (Knox)Bible So she conceived and bore a son, whom she called Ruben, as if she would say, the
Lord has looked on my lowliness, Raa-beoni. Now, she thought, my husband will
love me.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Leah conceived and begot a son and called his name Reuben (see a son), saying,
"Now, my man will love me, for Yahweh saw my humiliation."
Conservapedia Leah fell pregnant, and gave birth to a son. She named him Reuben, saying, "The
LORD has seen my humiliation, and now my husband will love me."
Ferar-Fenton Bible So Leah conceived and bore a son, and she called his name Reuben, for she said,
that "The Ever-living has looked on my sorrow, so that now my husband may love
me."
NIV – UK Leah became pregnant and gave birth to a son. She named him Reuben [Reuben
sounds like the Hebrew for he has seen my misery; the name means see, a son.],
for she said, `It is because the Lord has seen my misery. Surely my husband will
love me now.'
Urim-Thummim Version And Leah became pregnant and gendered a son and she called his name Reuben,
for she said, certainly YHWH has looked on my misery so now will my husband
show me love.
Wikipedia Bible Project And she conceived and bore a son, and called him Re-uven (Reuben), because she
said: "That Yahweh has seen (Ra-ah) my suffering, that from now on, my husband
will love me".
Catholic Bibles (those having the imprimatur):
New American Bible (2002) Leah conceived and bore a son, and she named him Reuben; for she said, "It
means, 'The LORD saw my misery; now my husband will love me.'" Reuben: the
literal meaning of the Hebrew name is "look, a son!" But in this case, as also with
the names of all the other sons of Jacob, a symbolic rather than an etymological
interpretation of the name is given, because the name and the persons were
regarded as closely interrelated. The symbolic interpretation of Reuben's name,
according to the Yahwist source, is based on the similar-sounding raa beonyi, "he
saw my misery." In the Elohist source, the name is explained by the
similar-sounding yeehabani, "he will love me."
New American Bible (2011) Leah conceived and bore a son, and she named him Reuben; for she said, "It
means, `The LORD saw my misery; surely now my husband will love me.'"
Gen. 49:3. Reuben: the literal meaning of the Hebrew name is disputed. One
interpretation is re'u ben, "look, a son!", but here in Genesis (as also with the names
of all the other sons of Jacob), it is given a symbolic rather than an etymological
interpretation. Name and person were regarded as closely interrelated. The
symbolic interpretation of Reuben's name, according to the Yahwist source, is
based on the similar-sounding ra'a be`onyi, "he saw my misery." In the Elohist
source, the name is explained by the similar-sounding ye'ehabani, "he will love me."
Revised English Bible Leah conceived and gave birth to a son; and she called him Reuben, for she said,
"The LORD has seen my humiliation, but now my husband will love me."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Le'ah conceived and gave birth to a son, whom she named Re'uven [see, a son!],
for she said, "It is because ADONAI has seen how humiliated I have been, but now
my husband will love me."
The Complete Tanach And Leah conceived and bore a son, and she named him Reuben, for she said,
"Because the Lord has seen my affliction, for now my husband will love me."
|
and she named him Reuben: (Ber. 7b) Our Sages explained: She said,“Look
at the difference between my son and the son of my father-in-law, who sold the
birthright to Jacob (above 25:33). This one (Reuben) did not sell it to Joseph,
but he nevertheless did not contend against him but sought to take him out of
the pit.”
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exeGeses companion Bible ...and Leah conceives and births a son
and she calls his name Reu Ben:
for, she says,
For this cause Yah Veh sees my humiliation;
for this cause my man loves me.
Kaplan Translation Leah became pregnant and gave birth to a son. She named him Reuben [Reuven
in Hebrew. The name can be broken into reu ben, 'see a son,' or 'a son of seeing.'
It may also be short for ra'ah be-onyi - '[God] saw my troubles.']. 'God has seen my
troubles,' she said. 'Now my husband will love me.'
Orthodox Jewish Bible And Leah conceived, and bore a ben, and she called shmo Reuven: for she said,
Surely Hashem hath looked upon my misery; now therefore my ish will love me.
The Scriptures 1998 And Lĕʼah conceived and bore a son, and she called his name Reʼuĕn, for she
said, “For יהוה has looked on my affliction, because now my husband is going to
love me.”
Expanded/Embellished Bibles:
The Amplified Bible And Leah became pregnant and bore a son and named him Reuben [See, a son!];
for she said, Because the Lord has seen my humiliation and affliction; now my
husband will love me.
The Expanded Bible Leah ·became pregnant [conceived] and gave birth to a son. She named him
Reuben [Csounds like "seen my troubles" in Hebrew], because she said, "The Lord
has seen my ·troubles [distress]. Surely now my husband will love me."
Kretzmann’s Commentary And Leah conceived, and bare a son, and she called his name Reuben (Behold, a
son!); for she said, Surely the Lord hath looked upon my affliction; now, therefore,
my husband will love me. Since children were so particularly desirable at the time
of the patriarchs, Leah, whose love for Jacob was so deep and strong that she had
even consented to Laban's deception, hoped to have her husband's affection turn
to her also.
Lexham English Bible Then Leah conceived and gave birth to a son, and she called his name Reuben, for
she said, "Because Yahweh has noticed my misery, that I [am] unloved. Now my
husband will love me."
NET Bible® So Leah became pregnant [Or "Leah conceived" (also in vv. 33, 34, 35).] and gave
birth to a son. She named him Reuben [The name Reuben (רְאוּבֵן, rÿ’uven) means
“look, a son.”], for she said, "The Lord has looked with pity on my oppressed
condition [Heb "looked on my affliction."]. Surely my husband will love me now."
The Pulpit Commentary And Leah conceived, and bare a son, and she called his name Reuben (literally,
reuben, Behold a Son! an expression of joyful surprise at the Divine compassion):
for she said, Surely the Lord hath looked upon my affliction. Though not directly
contained in the term Reuben, the sense of these words is implied (Kalisch). As
Leah’s child was an intimation that she had been an object of Jehovah’s
compassion, so did she expect it to be a means of drawing towards herself Jacob’s
affection. Now therefore (literally, for now) my husband will love me. She was
confident in the first flush of maternal joy that Jacob’s heart would turn towards her;
she believed that God had sent her child to effect this conversion of her husband’s
affections; and she regarded the birth of Reuben as a signal proof of the Divine pity.
Syndein/Thieme {Jacob/Israel's Firstborn - Reuben (Mother - Leah (1st))}
And Leah conceived, and bare a son, and she called his name Reuben {name
means 'behold a son'} for she said, "Surely Jehovah/God has looked upon my
affliction. Now therefore my husband will love me.".
The Voice Leah conceived and gave birth to a son, and she named him Reuben.
Leah: Because the Eternal One has been compassionate to me in my painful
predicament, allowing me to bear this child, surely now my husband will love me.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and Le'ah [Weary] conceived and she brought forth a son and she called out his title
Re'uven [See a son] given that she said, given that YHWH [He Exists] saw in my affliction,
given that now my man will love me,...
Concordant Literal Version And pregnant is Leah and is bearing a son for Jacob. And calling is she his name
Reuben for she says, "For see does Yahweh my humiliation and gives me a son,
for now my husband will love me.
Context Group Version And Leah became pregnant, and gave birth to a son, and she named him Reuben.
For she said, Because YHWH has looked on my affliction. For now my man { or
husband } will give allegiance to me.
English Standard Version And Leah conceived and bore a son, and she called his name Reuben, for she said,
"Because the LORD has looked upon my affliction; for now my husband will love
me."
The Geneva Bible And Leah conceived, and bare a son, and she called his name Reuben: for she
said, Surely the LORD hath looked upon my affliction [By this it appears that she
had sought help from God in her affliction.]; now therefore my husband will love [For
children are a great cause of mutual love between man and wife.] me.
God’s Truth (Tyndale) And Lea conceived and bare a son, and called his name Ruben, for she said: the
Lord has looked upon my tribulation. And now my husband will love me.
New King James Version So Leah conceived and bore a son, and she called his name Reuben [Literally See,
a Son]; for she said, "The Lord has surely looked on my affliction. Now therefore,
my husband will love me."
Third Millennium Bible And Leah conceived and bore a son, and she called his name Reuben [that is, See
a son]; for she said, "Surely the LORD hath looked upon my affliction. Now
therefore my husband will love me."
World English Bible Leah conceived, and bore a son, and she named him Reuben. For she said,
"Because Yahweh has looked at my affliction. For now my husband will love me."
Young’s Updated LT And Leah conceives, and bears a son, and calls his name Reuben, for she said,
“Because Jehovah has looked on my affliction; because now does my husband love
me.”
The gist of this verse: Leah becomes pregnant, names the boy Reuben, and believes that God gave her
this son because God had seen her misery. She believes her husband will now love
her.
Genesis 29:32a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hârâh (הָרָה) [pronounced
haw-RAW]
|
to conceive, to become
pregnant, to be with child; to
conceive in the mind; to plan
[something out], to devise, to
plot
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #2029
BDB #247
|
Lêʾâh (לֵאָה) [pronounced
lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
Translation: Leah conceived... We know of at least one time when Leah and Jacob had relations; this was on
the night that Jacob believed he was consummating his marriage with Rachel. However, this will not be the only
son that Jacob will have by Leah.
Genesis 29:32b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
yâlad (יָלַד) [pronounced
yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #3205
BDB #408
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
|
Strong’s #1121
BDB #119
|
Translation: ...and bore a son... Leah has a son; the eldest son of the sons of Israel.
This is a bold and grand announcement. The firstborn son is considered specifically the heir of the father; the one
to carry on the father’s name. The firstborn son is given the double portion and the leadership position. Leah likes
this, of course, because she is the mother in a very complicated marriage (in a marriage which is about to get
much more complicated). She shares in the exaltation of her son, since she is in a polygamous marriage.
Genesis 29:32c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person feminine
singular, Qal imperfect
|
Strong's #7121
BDB #894
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
Reʾûwbên (רְאוּבֵן)
[pronounced roo-BANE]
|
behold a son; transliterated
Reuben
|
masculine singular
proper noun
|
Strong’s #7205
BDB #910
|
Translation: ...and she named him Reuben,... Literally, and so she calls his name Reuben.
Genesis 29:32 Leah conceived and bore a son whom she named Reuben. She explained, “Jehovah has
looked upon my humiliation and has given me a child so that my husband will love me.”
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Reuben’s Name (Many Commentators)
|
Dr. Robert Dean, Jr.: Reuben (the Hebrew form) sounds like the another phrase in the Hebrew, so it is a
reminder of this other principle: that God is the one who has looked on her affliction. Leah's orientation is to
God. She is grace-oriented, dependent upon God, and she knows that God is the one who is going to vindicate
her, not herself. She is not involved in any kind of manipulation on her part in order to try to get the upper hand.
When she names Reuben she is making a doctrinal affirmation recognizing that her blessing comes from the
Lord.
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Stephen Armstrong: [I]t’s notable that Leah named the boy and not Jacob. Normally the patriarch would name
the child, and the fact that he doesn’t tell us how disengaged he. Jacob doesn’t seem to take any interest in
Leah’s child. The second thing is the name itself: Reuben. Leah names the child Reuben to make a point to
Jacob. She says to Jacob, “See, I gave you a son”.
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Leupold: [These] expressions wrought into the form of proper names, expressing the sentiments or the hopes
associated With the birth of these sons. So someone or even the mother may have remarked at the birth of the
first-born, "Look, a son," Re’û-bhen. Result, the proper name "Reuben." What is there "forced" or "‘unintelligible"
about such a name? The added explanation as to what further thoughts Leah associated with this name
"Reuben" do, indeed, not grow out of the words, "look, a son," but they lay bare the inmost thoughts of her
heart. Leah knows God as "Yahweh," an index of fine spiritual understanding and faith, and ascribes to him her
fertility. She sees that Yahweh delights in being compassionate toward them...and hers was a state of affliction;
and she anticipates that her husband will love her more.
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Clarke: She called his name Reuben - ראובן reuben, literally, see ye or behold a son; for Jehovah hath looked
upon, ראה raah, beheld, my affliction; behold then the consequence, I have got a son!
|
Dr. Peter Pett: “Reuben”. As vocalised in the text it means ‘behold, a son’. But Leah also, by a play on words,
reads a more bitter meaning into it.
|
Gill: That is, "see the son", as if she by this name called upon her husband, her friends, and all about her, to
look at him, and view him; perhaps hoping and imagining he might be the famous son, the promised seed, the
Messiah that was to spring to Abraham, in the line of Jacob; but if she so thought, she was greatly mistaken;
for this son of hers proved unstable, and did not excel; or rather God hath seen or provided a son.
|
Whedon: Rather, Jehovah looked in my affliction; that is, in my sorrow arising from love withheld, Jehovah
looked; therefore will I name my first born Look ye — a son! Fondly she hopes now for more of her husband’s
love.
|
The Cambridge Bible presents the contrarian view: The name is evidently here assumed to consist of two
words, re’û = “behold ye,” ben = “a son.”...Heb. râ’ah be‘onyi. The sound of these two words forms some kind
of a play on the name Reuben, and represents a popular and unscientific etymology. In some MSS. of LXX
and the Syriac, and in Josephus, the name appears as “Reubel,” which has been compared with the Arabic
Ri’bal, meaning “a lion”; or it may be compounded with the name of the god Bel or Baal. The tribe Reuben
settled between the Jabbok and the Arnon. See Judges 5:15–16.
|
Genesis 29:32d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person feminine
singular, Qal perfect
|
Strong’s #559
BDB #55
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
râʾâh (רָאָה) [pronounced
raw-AWH]
|
to see, to look, to look at, to
view, to behold; to observe; to
perceive, to understand, to learn,
to know
|
3rd person masculine
singular, Qal perfect
|
Strong's #7200
BDB #906
|
YHWH (יהוה)
[pronunciation is possibly
yhoh-WAH]
|
transliterated variously as
Jehovah, Yahweh, Yehowah
|
proper noun
|
Strong’s #3068
BDB #217
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿŏnîy (עֳנִי) [pronounced
ģon-EE]
|
affliction, poverty, humility,
humiliation
|
masculine singular
substantive with the 1st
person singular suffix
|
Strong’s #6040
BDB #777
|
Translation: ...for she said, “Yehowah has seen my humiliation;... These young ladies know very little about men
and about marriage; and Laban uses them in order to get 14 years of free and generally enthusiastic labor out of
Jacob.
The Geneva Bible: By this it appears that she had sought help from God in her affliction.
Therefore, Leah expects in this marriage—probably as told her from her father (and possibly by her mother)—that
Jacob would learn to love her. He did not, of course; and resented her all the more because she had been a part
of this deception.
However, this does not mean that Leah cannot have a normal reaction. That is, despite all that happened, Leah
still expect Jacob to love her; and he was clearly upset over all that happened. So, she feels afflicted and
humiliated.
It is also possible that Rachel is living with them or having an affair with Jacob. That would account for her feeling
humiliated.
Leah uses the personal name of God here, suggesting that she believes in Him. She will relate the names of 3
of her first 4 sons to God.
Genesis 29:32e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʿattâh (עַתָּה) [pronounced
ģaht-TAWH]
|
now, at this time, already
|
adverb of time
|
Strong’s #6258
BDB #773
|
Together, kîy ʿattâh (עַתָּה כִּי) [pronounced kee-ģaht-TAWH] mean and now, but now; for in this case, for then;
and after a protasis, surely then, indeed, indeed now.
|
ʾâhêb (אָהֵב) [pronounced
aw-HAYVB]
|
to desire, to breathe after; to
love; to delight in; human love
[for another] [familial, sexual];
human love [desire, appetite] for
[food, drink, sleep, wisdom];
human love [for, to God]; God’s
love [toward men, people of
Israel, righteousness]; to like
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #157
BDB #12
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular noun
(sometimes found where
we would use a plural)
with the 1st person
singular suffix
|
Strong's #376
BDB #35
|
Translation: ...indeed now my husband will love me [because I bore him this son].” As many women in the past
have thought, if I bear a son for this man, then he will love me. A woman can love her own child so much that she
naturally expects the father to follow suit. In this case, she expected Jacob to both love Reuben and herself as
well.
The Geneva Bible: [C]hildren are a great cause of mutual love between man and wife.
Most women (not all) develop a quick bond with a child that they have given birth to and will protect and guard that
child against all evil. I am reminded of a house cat gone bad who occasionally lives around my house. She had
two kittens, and this cat was not going to allow anyone near her kittens. She moves them from place to place
pretty much daily, to avoid being detected. I have come to a standoff with this cat on my porch, where the kittens
were nearby, and the cat was not going to move off my porch in front of me (and abandon her kittens).
With a normal woman, you don’t want to say much else other than, “That is a beautiful baby,” despite the fact that
it probably is not.
The man’s feelings toward the woman can often be tied to his feelings toward a new child. A man who has been
made a father without his consent is likely not to feel strong feelings toward the child, considering his resentment.
This is not always the case; but rarely does the father have the same strong material feelings as does the mother.
In other words, because of the way that Leah became Jacob’s wife—and she had to be in on this scheme (on their
wedding night, at any time, Leah could have said, “Listen, I am not Rachel.”)—her children would never change
Jacob’s feelings toward her. Furthermore, Jacob, as a con man, does not like being conned. This is distinctly
unappealing to him. He does not look to Laban and to his unexpected expectant wife Leah and have great
admiration because they put one over on him. He probably resents that dramatically (although, we are simply
informed that he preferred Rachel over Leah—Gen. 29:30).
James Burton Coffman was one of the few commentators who stated that he believed both Leah and
Rachel to be in on this: One is left to wonder about the reason for Leah's distress. Did she not consent
to the deception that placed her in the bed that by right of seven years of slavery had been won for
Rachel by Jacob? Could she have been unaware that the wrong done to her sister was a very unlikely
aid in winning the affections of Jacob? Was that deception, in which Leah was certainly an
accomplice, the thing which provoked the resentment and hatred of Jacob? The fact is that the various
evils which inherently belonged to that which Laban and his family did to Jacob set up and established
an environment for Jacob's home in which happiness, in any ultimate sense, would forever be a
stranger.
Genesis 29:32 And Leah conceived and bore a son. And she called his name Reuben [= behold, a son!], for she
said, “Surely Jehovah has looked upon my afflictions. Now therefore my husband will love me.”
Leah is somewhat caught in the middle of all this; and Jacob should have been able to recognize that. After all,
when Jacob deceived his father for the blessing, this was at the encouragement of his mother. Leah has
essentially done the same thing to him, but as a result of the encouragement of her father. She is responsible for
her actions; but it is her father who orchestrated all of this. She is probably much younger than Jacob and acting
in part out of obedience to her father. Jacob, on the other hand, was a 40 year-old man when his mother
convinced him to deceive his father.
We do not even know if Laban has deceived both of his daughters, as the negotiations for Rachel to be married
to Jacob took place between Laban and Jacob. However, if Leah entered into this based upon deception, she
still did not talk on her wedding night, which suggests that she was in on the deception. What woman would be
absolutely silent on her wedding night? If she spoke, Jacob would have known who she was.
Leah, like many women, believes that giving her husband a son will change his affections toward her. In the
names which she gives her children, it is clear that Leah is desirous of Jacob’s friendship, respect and affection.
She bears Jacob his first son. The name Reuben means, look, a son; check it out, a son; behold, a son. This is
exactly what is in her thinking. “Look at this, I produced a son for you!” Her hope is for Jacob to think of her in
a more positive light.
Reuben, as the firstborn, ought to receive all the blessings of the firstborn—a double portion and the like.
However, Reuben, in at least two future situations, will show himself not to be a leader. As the firstborn, Reuben
was to provide leadership for his younger brothers; but he failed in doing this. He will be bypassed as the principle
tribe to come from Jacob.
Scriptures on Reuben: Gen. 35:22 37:21–:22, 29 42:22, 27 46:8–9 49:3–4 1Chron. 5:1.
The College Press Bible Study makes some excellent observations about the thinking and
interpretation of these names over the years: “On the etymology of the proper names of this and of
the next chapter it has been remarked: ‘the popular etymologies attached to. the names are here
extremely forced and sometimes unintelligible’ (Skinner). Such a statement is the result of the critic’s
confusion. He acts on the assumption that these etymologies are to be scholarly efforts based on a
careful analysis of Hebrew roots according to the Hebrew lexicon. Whereas, in reality, these are not
etymologies at all but expressions wrought into the form of proper names, expressing the sentiments
or the hopes associated with the birth of these sons, So someone or even the mother may have
remarked at the birth of the first-born, ‘Look, a son,’ Reu-bhen.’ What is there ‘forced’ or ‘unintelligible’
about such a name? The added explanation as to what further thoughts Leah associated with this
name ‘Reuben’ do, indeed, not grow out of the words, ‘look, a son,’ but they lay bare the inmost
thoughts of her heart.
——————————
The Treasury of Scriptural Knowledge estimates this date to be 1751 b.c.
And so she conceives again and so she
bears a son and so she says, “For has heard
Yehowah that hated [am] I. And so he gives
to me also this [son]” And so she calls his
name Simeon.
|
Genesis
29:33
|
She conceived again and bore [another] son,
saying, “Because Yehowah has heard that I am
hated, He also gives me this [son].” And she
named him Simeon.
|
She conceived again and bore another son, whom she named Simeon. She remarked, “Jehovah has heard
that I am hated; and He therefore gave me this son.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so she conceives again and so she bears a son and so she says, “For has
heard Yehowah that hated [am] I. And so he gives to me also this [son]” And so
she calls his name Simeon.
Targum of Onkelos And she conceived again, and bare a son. And she said, Because it was heard
before the Lord that I was hated, and He gave me this also: and so will be heard
before Him the voice of my children when they shall be enslaved in Mizraim. And
she called his name Shimeon.
Latin Vulgate And again she conceived and bore a son, and said: Because the Lord heard that
I was despised, he hath given this also to me: and she called his name Simeon.
Peshitta (Syriac) And she conceived again, and bore a son; and said, Because the LORD has heard
that I am hated, he has therefore given me this son also; so she called his name
Simeon.
Septuagint (Greek) And she conceived again, and bore a second son to Jacob; and she said, Because
the Lord has heard that I am hated, He has given to me this one also; and she
called his name Simeon.
Significant differences: Son is not found in the original Hebrew; but it is understood. The Syriac apparently
includes this word.
Limited Vocabulary Translations:
Bible in Basic English Then she became with child again, and gave birth to a son; and said, Because it
has come to the Lord's ears that I am not loved, he has given me this son in
addition: and she gave him the name Simeon.
Easy English Leah became *pregnant again and she had a baby son. She said, `The *Lord has
heard that Jacob did not love me. And so the *Lord has given me another son.' She
called that son Simeon.
Easy-to-Read Version Leah became pregnant again and had another son. She named this son Simeon
[This is like the word meaning "He hears."]. Leah said, “The Lord has heard that I
am not loved, so he gave me this son.”
Good News Bible (TEV) She became pregnant again and gave birth to another son. She said, "The LORD
has given me this son also, because he heard that I was not loved"; so she named
him Simeon.
The Message She became pregnant again and had another son. "GOD heard," she said, "that I
was unloved and so he gave me this son also." She named this one Simeon (GOD-Heard).
NIRV She became pregnant again. She had a son. Then she said, "The Lord heard that
Jacob doesn't love me very much. That's why the Lord gave me this one too." So
she named him Simeon.
New Simplified Bible She became pregnant again and gave birth to another son. She said: »Certainly,
Jehovah has heard that I am unloved. He has also given me this son.« She named
him Simeon.
Thought-for-thought translations; paraphrases:
Contemporary English V. She had a second son and named him Simeon, because she said, "The LORD has
heard that my husband doesn't love me."
New Berkeley Version Again she conceived and bore a son; she said, “Because the Lord has heard that
I was slighted, He has given me this one also,” so she named him Simeon.
New Century Version Leah became pregnant again and gave birth to another son. She named him
Simeon [Simeon This name sounds like the Hebrew word for "has heard."] and
said, "The Lord has heard that I am not loved, so he has given me this son."
New Life Bible Then she was going to have another child and she gave birth to a son. She said,
"The Lord has given me this son also, because He has heard that I am not loved."
So she gave him the name Simeon.
Translation for Translators Later she became pregnant again and gave birth to another son. She said,
"Because Yahweh has heard that my husband doesn't love me, he has given me
this son, too." So she named him Simeon, which means 'someone who hears.'
Partially literal and partially paraphrased translations:
American English Bible Then she got pregnant again and bore a second son to Jacob. [This time] she said:
'Because Jehovah has heard that I'm hated, He has also given me this one.' So she
named him SimeOn (He Has Heard).
International Standard V Later, she conceived again, bore a son, and declared, "Because the LORD heard
that I'm neglected, he gave me this one, too." So she named him Simeon. The
Heb. name Simeon means heard
Names of God Bible She became pregnant again and gave birth to another son. She said, "Certainly,
Yahweh has heard that I'm unloved, and he also has given me this son." So she
named him Simeon [Hearing].
New Advent (Knox)Bible Then she conceived again, and again bore a son; Fresh gift, said she, is fresh proof
the Lord has come to hear of the despite done me; so she called him Simeon,
Hearing.
Today’s NIV She conceived again, and when she gave birth to a son she said, "Because the
LORD heard that I am not loved, he gave me this one too." So she named him
Simeon.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear She conceived again and begot a son, saying, "When Yahweh heard of the hatred
to me, he gave me this also", and called his name Simeon (hear).
Conservapedia She fell pregnant again, and gave birth to a son, and said, "The LORD has heard
that I was hated, and has therefore given me this one as well." And she named him
Simeon.
Ferar-Fenton Bible And she conceived again and bore a son, and said, " Now the Ever-living has
heard that he hates me, so He has given to me also this;" and she called his name
Simeon.
NIV – UK She conceived again, and when she gave birth to a son she said, `Because the
Lord heard that I am not loved, he gave me this one too.' So she named him
Simeon. Simeon probably means one who hears.
Urim-Thummim Version Then she became pregnant again and gendered a son and said, because YHWH
has heard that I was hated he has therefore given me this son also, and she called
his name Simeon.
Wikipedia Bible Project And she conceived again and bore a son, and said "because Yahweh has heard
(Shama') that I am hated, and he also gave me this one, and she called him
Shim'on (Simon).
Catholic Bibles (those having the imprimatur):
Christian Community (1988) She gave birth to another son and said, “Yahweh saw that I was neglected and has
given me this son as well”; and she called him Simeon.
The Heritage Bible And she conceived again, and bore a son; and said, Because Jehovah has heard
that I was hated, he has therefore given me this son also; and she called his name
Simeon.
New American Bible (2011) She conceived again and bore a son, and said, "It means, `The LORD heard that
I was unloved,' and therefore he has given me this one also"; so she named him
Simeon. Simeon: in popular etymology, related to shama`, "he heard."
New Jerusalem Bible Conceiving again, she gave birth to a son and said, 'Yahweh heard that I was
unloved, and so he has given me this one too'; and she named him Simeon.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible She conceived again, gave birth to a son and said, "It is because ADONAI has
heard that I am unloved; therefore he has given me this son also." So she named
him Shim'on [hearing].
exeGeses companion Bible And she conceives again and births a son;
and says, Because Yah Veh hears I am hated,
he also gives me this.
- and she calls his name Shimon.
Kaplan Translation She became pregnant again and had a son. 'God has heard (shama) that I was
unloved,' she said, 'and He also gave me this son.' She named the child Simeon
(Shim'on).
Orthodox Jewish Bible And she conceived again, and bore ben; and said, Because Hashem hath heard I
was hated, He hath therefore given me this also; and she called shmo Shimon.
Expanded/Embellished Bibles:
The Amplified Bible [Leah] became pregnant again and bore a son and said, Because the Lord heard
that I am despised, He has given me this son also; and she named him Simeon
[God hears].
The Expanded Bible Leah ·became pregnant [conceived] again and gave birth to another son. She
named him Simeon [Csounds like "has heard" in Hebrew] and said, "The Lord has
heard that I am ·not loved [or hated], so he has given me this son."
Kretzmann’s Commentary And she conceived again, and bare a son; and said, Because the Lord hath heard
that I was hated, he hath therefore given me this son also; and she called his name
Simeon (hearing). God had heard her prayer for another son, and she believed this
to be a guarantee that her husband would eventually love her also.
Lexham English Bible And she conceived again and gave birth to a son. And she said, "[It is] because
Yahweh has heard that I [am] unloved that he gave me this [son] also." And she
called his name Simeon.
NET Bible® She became pregnant again and had another son. She said, "Because the Lord
heard that I was unloved [Heb "hated." See the note on the word "unloved" in
v. 31.], he gave me this one too." So she named him Simeon [The name Simeon
(שִמְעוֹן, shim’on) is derived from the verbal root שָמַע (shama’) and means “hearing.”
The name is appropriate since it is reminder that the Lord “heard” about Leah’s
unloved condition and responded with pity.].
The Pulpit Commentary And she conceived again, and bare a son (probably the following year); and said,
Because the Lord hath heard that I was hated (the birth of Reuben had obviously
not answered Leah’s expectations in increasing Jacob’s love), he hath therefore
given me this son also (She faith and piety of Leah are as conspicuous as her
affection for Jacob): and she called his name Simeon—i.e. Hearing, because God
had heard that she was hated (ut supra).
The Voice In time, she conceived again and gave birth to another son.
Leah: Because the Eternal One has heard I am unloved, He has given me this son
too.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and she conceived yet again and she brought forth a son and she said, given that
YHWH [He Exists] heard, given that I am hated and he also gave to me this and she
called out his title Shimon [Heard],...
Context Group Version And she became pregnant again, and gave birth to a son: and said, Because
YHWH has heard that I am spurned, he has therefore given me this [ son ] also.
And she named him Simeon.
Green’s Literal Translation And she conceived again and bore a son, and said, Surely Jehovah has heard that
I am hated and has given this one to me also. And she called his name Simeon.
God’s Truth (Tyndale) And she conceived again and bare a son, and said: the Lord has heard that I am
despised, and has therefore given me this son also, and she called him Simeon.
New King James Version Then she conceived again and bore a son, and said, "Because the Lord has heard
that I am unloved, He has therefore given me this son also." And she called his
name Simeon [Literally Heard].
Third Millennium Bible And she conceived again and bore a son, and said, "Because the LORD hath heard
that I was hated, He hath therefore given me this son also." And she called his
name Simeon [that is, Hearing].
World English Bible She conceived again, and bare a son, and said, "Because Yahweh has heard that
I am hated, he has therefore given me this son also." She named him Simeon.
Young’s Updated LT And she conceives again, and bears a son, and says, “Because Jehovah has heard
that I am the hated one, He also gives to me even this one ;” and she calls his name
Simeon.
The gist of this verse: Leah announces that, because God knows that she is not loved by her husband,
she names her second child Simeon, which means he hears.
Genesis 29:33a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hârâh (הָרָה) [pronounced
haw-RAW]
|
to conceive, to become
pregnant, to be with child; to
conceive in the mind; to plan
[something out], to devise, to
plot
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #2029
BDB #247
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
Translation: She conceived again... Leah conceives again. Therefore, despite the circumstances, she was
attractive enough to Jacob to cause him to have marital relations with her.
As previously discussed, it does appear that Jacob also has Rachel living with him at this time; obviously it is clear
that Jacob and Leah are having marital relations. No matter how Jacob may feel about that; he certainly has some
attraction to her.
Genesis 29:33b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
yâlad (יָלַד) [pronounced
yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #3205
BDB #408
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
|
Strong’s #1121
BDB #119
|
Translation: ...and bore [another] son,... There will be an abundance of sons born to the women of Jacob.
Genesis 29:33c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
shâmaʿ (שָמַע)
[pronounced shaw-MAHĢ]
|
to listen [intently], to hear, to
listen and obey, [or, and act
upon, give heed to, take note of],
to hearken to, to be attentive to,
to listen and be cognizant of
|
3rd person masculine
singular, Qal perfect
|
Strong's #8085
BDB #1033
|
YHWH (יהוה)
[pronunciation is possibly
yhoh-WAH]
|
transliterated variously as
Jehovah, Yahweh, Yehowah
|
proper noun
|
Strong’s #3068
BDB #217
|
kîy (כִּי) [pronounced kee]
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for, that, because; when, at that
time, which, what time
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explanatory or temporal
conjunction; preposition
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Strong's #3588
BDB #471
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sânêʾ (שָׂנֵא) [pronounced
saw-NAY]
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to hate; in the participle, it is the
ones hating; in the passive:
those being hated by
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Qal passive participle
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Strong’s #8130
BDB #971
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ʾânôkîy (אָנֹכִי)
[pronounced awn-oh-KEE]
|
I, me; (sometimes a verb is
implied)
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1st person singular
personal pronoun
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Strong’s #595
BDB #59
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Translation: ...saying, “Because Yehowah has heard that I am hated,... With the previous son, Yehowah saw her
humiliation; here, God hears that she is hated.
Jacob has been deceived. Normally, he is the one doing the deceiving; so he is less than happy about Laban
pulling the wool over his eyes. Certainly, he holds that against Leah as well.
On the other hand, when it comes to actual hatred, I don’t believe that is occurring, because Jacob and Leah are
producing children.
Matthew Poole: The Lord has heard, i.e. perceived or understood; hearing being oft put for
understanding.
Genesis 29:33d
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Hebrew/Pronunciation
|
Common English Meanings
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Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
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wâw consecutive
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No Strong’s #
BDB #253
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nâthan (נָתַן) [pronounced
naw-THAHN]
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to give, to grant, to place, to put,
to set; to make
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3rd person masculine
singular, Qal imperfect
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Strong's #5414
BDB #678
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lâmed (לְ) [pronounced le]
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to, for, towards, in regards to
|
directional/relational
preposition with the 1st
person singular suffix
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No Strong’s #
BDB #510
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gam (גַם) [pronounced
gahm]
|
also, furthermore, in addition to,
as well; even, moreover
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adverb
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Strong’s #1571
BDB #168
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ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
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indicates that the
following substantive is a
direct object
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Strong's #853
BDB #84
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zeh (זֶה) [pronounced
zeh]
|
here, this, this one; thus;
possibly another
|
masculine singular
demonstrative adjective
with a definite article
|
Strong’s #2088,
2090 (& 2063)
BDB #260
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Translation: ...He also gives me this [son].” Leah draws the conclusion that God has given her a son because
He knows that she is hated.
Genesis 29:33e
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Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person feminine
singular, Qal imperfect
|
Strong's #7121
BDB #894
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shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
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Shimeʿôwn (שִמְעוֹן)
[pronounced shime-ĢOHN]
|
hearing, one who hears and is
transliterated Simeon
|
masculine proper noun
|
Strong’s #8095
BDB #1035
|
Translation: And she named him Simeon. We first read what Leah was thinking and how she processed the
event of bearing this son; and then she gives his name.
Genesis 29:33 She conceived again and bore another son, whom she named Simeon. She remarked,
“Jehovah has heard that I am hated; and He therefore gave me this son.”
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On Simeon (Various Commentators)
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Dr. Robert Dean, Jr.: Then she has another son, Simeon: "because the LORD has heard that I was unloved."
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Stephen Armstrong: Still, God shows more mercy. Leah and gives her a second son, whom she calls Simeon.
The name means hearing, and Leah chooses this name to honor the Lord for hearing her sorrow at being
unloved. This name is also important for two reasons. First, it tells us that Reuben didn’t change Jacob’s view
of Leah. He remains in love with Rachel and has no feelings for Leah. Poor Leah is still hated. Secondly, it
tells us that Leah was God fearing, a believer as we say today. She is conscious of God’s work in her life and
credits God for receiving two sons. Leah understands the truth, that the Lord is working to bring her husband
back to her.
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Dr. Peter Pett: ‘Shimeon’ means ‘heard’, that is ‘God has heard.’ It initially celebrates the fact that Yahweh has
heard in the giving of a son, but again Leah interprets it somewhat bitterly.
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Leupold: Yahweh "heard" (shama’), so she calls him "hearing" (shim’ôn). So in Hebrew the idea becomes more
readily apparent. Leah implies that she had asked for this child in prayer. Again she ascribes the son to the
graciousness of "Yahweh." She must have been a woman of faith.
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Clarke: She called his name Simeon - שמעון shimon, hearing; i.e., God had blessed her with another son,
because he had heard that she was hated - loved less than Rachel was.
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E. W. Bullinger: heard. Hebrew. sham'a (heard). Simeon. Hebrew. Shime'on (hearing). Figure of speech
Paronomasia.
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Gill: ...and she called his name Simeon: which signifies "hearing", and answers to the reason of her having him
as she concluded.
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Whedon: Simeon — Which means a hearing. Jehovah first looked; then he heard. Still she feels bitterly the
lack of a husband’s love. Her use of the word hated in this verse illustrates the peculiar meaning of that term.
Comp. Gen. 29:30.
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Arthur W. Pink: The second son was also borne by Leah and was named Simeon, and her reason for thus
naming him was as follows, "Because the Lord has heard that I was hated" (Gen. 29:33). The striking
resemblance between these two utterances and what is recorded in Exodus in connection with the sufferings
of Israel in Egypt is at once apparent. First, we read that "God looked upon the Children of Israel" (Ex. 2:25).
Then, unto Moses He said, "I have surely seen the affliction of My people which are in Egypt" (Ex. 3:7). Then,
corresponding with the words of Leah when Simeon was born, He adds, "And have heard their cry" (Ex. 3:7).
It is surely something more than a mere coincidence that at the birth of Israel's first two sons their mother should
have spoken of "affliction," which she said the Lord hath "looked upon" and "heard," and that these identical
words should be found in the passage which describes the first stage in the national history of the Children of
Israel who were then "hated" and "afflicted" by the cruel Egyptians. When the Lord told Moses He had seen the
"affliction" of His people Israel and had "heard" their cry, did He not have in mind the very words which Leah
had uttered long years before!
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The College Press Bible Study: As for the second son Simeon, “Yahweh heard (shama), so she calls him
‘hearing.’” “So in Hebrew the idea becomes more readily apparent. Leah implies that she has asked for this child
in prayer. Again she ascribes the son to the graciousness of ‘Yahweh.’ She must have been a woman of
faith.”
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The Cambridge Bible takes the odd-man-out position: The meaning of this name is very likely that of an animal,
“the hyaena”; cf. the Arabic sim‘, the hybrid offspring of the hyaena and the female wolf.
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Regarding this, Leupold writes: If after the simple and convincing explanation given, "Simeon" is by some
deduced from the Arabic root—which signifies a beast which is a cross between a wolf and a hyena, we can
but marvel and let such an explanation pass as an instance of critical arbitrariness.
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Genesis 29:33 And she [Leah] conceived again, and bore a son, and said, “Because Jehovah has heard that I
was hated, He has therefore given me this son also.” And she called his name Simeon [= hearing, one who
hears].
Quite obviously, Leah is not hated. There are two women living under their roof (at least, on the same property),
and it is clear that Jacob prefers Rachel. However, Leah cannot have children apart from Jacob’s participation.
Therefore, Jacob hates Leah only in comparison to Rachel. In a sense, this is an anthropopathism, where Jacob
is assigned emotions which he does not actually have. He obviously has some affection for her; hence his
fathering her children. However, just as obviously, his affection toward her is limited and she knows this.
Based upon things which will happen later, it is possible that Rachel even encourages Jacob, from time to time,
to impregnate her sister (she does later on; we don’t know about this time).
Simeon’s name is built upon the verb to hear. God has heard that Jacob hates her, and therefore she names her
second son, hearing, one who hears. With each child, Leah has a theme in her mind—and this theme is often
related to her relationship to Jacob. No doubt, she has made her concerns known to Jacob (perhaps she said,
“You never listen to me, but God hears you and He hears me.”)
Simeon, ought to be there to take over in case Reuben is not quite up to the job; but he will overreact when his
sister Dinah is raped (I know that it seems incongruous that a brother can overreact at the rape of his sister, but
he does, and he will kill many innocent people).
When all of the brothers decide to sell Joseph, their youngest brother into slavery, it is Reuben who saves Joseph
from being killed, but not from being sold into slavery. Simeon’s name is not mentioned in this incident. It would
be likely that he was a strong voice for killing Joseph; and then for selling him into slavery. When Joseph kept
one of his brothers back in jail, he did not choose Reuben, the oldest; he chose Simeon. This suggests that he
heard what Simeon was saying.
Eventually, the tribe of Simeon will appear to be subsumed by the tribe of Judah (who will be Leah’s fourth-born).
Many of the Simeon passages: Gen. 34:25, 30 35:23 42:24 46:10 49:5–6 Num. 1:22 Deut. 27:12 Judges 1:3
2Sam. 16:12 Ezek. 48:24.
——————————
The Treasury of Scriptural Knowledge estimates this date to be 1750 b.c.
And so she conceives again and so she
bears a son and so she says, “Now the time
is joined my man unto me for I have born to
him three of sons.” Upon so was called his
name Levi.
|
Genesis
29:34
|
She conceived again and bore a son and said,
“At this time my husband will be joined to me
for I have born three sons to him.” Therefore,
she named him Levi.
|
She conceived again and bore Jacob another son, saying, “Now, my husband will be joined to me for I
have given him three sons.” Therefore, she named her son Levi.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so she conceives again and so she bears a son and so she says, “Now the
time is joined my man unto me for I have born to him three of sons.” Upon so was
called his name Levi.
Targum of Onkelos And she conceived again, and bare a son, and said, This time will my husband be
united to me, because I have borne him three sons; and thus will it be that my
children shall be united to serve before the Lord: therefore she called his name Levi.
Latin Vulgate And she conceived the third time, and bore another son, and said: Now also my
husband will be joined to me, because I have borne him three sons: and therefore
she called his name Levi.
Peshitta (Syriac) And she conceived again, and bore a son; and said, Now this time my husband will
surely love me, because I have born him three sons therefore she called his name
Levi.
Septuagint (Greek) And she conceived yet again, and bore a son, and said, In the present time my
husband will be with me, for I have born him three sons; therefore she called his
name Levi.
Significant differences: The Latin has the third time rather than again. Instead of joined to, the Syriac has
loved; the Greek has to be. The targum has a lot of additional text.
Limited Vocabulary Translations:
Bible in Basic English And she was with child again, and gave birth to a son; and said, Now at last my
husband will be united to me, because I have given him three sons: so he was
named Levi.
Easy English Leah became *pregnant again and she had a baby son. And she said, `Now my
husband will want me because I have had three sons for him.' So Leah called that
son Levi.
Easy-to-Read Version Leah became pregnant again and had another son. She named the son Levi [This
is like the word meaning "accompany," "be joined together," or "become close."].
Leah said, “Now, surely my husband will love me. I have given him three sons.”
God’s Word™ She became pregnant again and gave birth to another son. She said, "Now at last
my husband will become attached to me because I've given him three sons." So she
named him Levi [Attached].
Good News Bible (TEV) Once again she became pregnant and gave birth to another son. She said, "Now
my husband will be bound more tightly to me, because I have borne him three
sons"; so she named him Levi.
The Message She became pregnant yet again--another son. She said, "Now maybe my husband
will connect with me--I've given him three sons!" That's why she named him Levi
(Connect).
NIRV She became pregnant again. She had a son. Then she said, "Now at last my
husband will want me. I have had three sons by him." So the boy was named Levi.
Thought-for-thought translations; paraphrases:
Common English Bible She became pregnant again and gave birth to a son. She said, "Now, this time my
husband will embrace me [Or be connected to me], since I have given birth to three
sons for him." So she named him Levi [Sounds like the Heb verb embrace, or
connect].
Contemporary English V. When Leah's third son was born, she said, "Now my husband will hold me close."
So this son was named Levi.
New Berkeley Version She conceived again and bore a son; she said, “This time my husband will grow
attached to me, for I have borne him three sons”; therefore he was named Levi.
New Life Bible She was going to have another child and she gave birth to a son. She said, "Now
this time my husband will be joined to me because I have given birth to his three
sons." So she gave him the name Levi.
New Living Translation Then she became pregnant a third time and gave birth to another son. He was
named Levi [Levi sounds like a Hebrew term that means "being attached" or "feeling
affection for."], for she said, "Surely this time my husband will feel affection for me,
since I have given him three sons!"
Translation for Translators Later she became pregnant again, and gave birth to another son. She said, "Now,
finally, my husband will hold me close to him." So she named him Levi, which
means 'hold close.'
Partially literal and partially paraphrased translations:
American English Bible Then she got pregnant a third time and bore a son, and said: 'Now my man will stay
with me, because I've born three sons to him.' So she named him Levi (He Is Mine).
Beck’s American Translation When she had another baby boy, she said, “This time my husband will feel found
to me because he and I have three sons.” So she called him Levi [Joined].
International Standard V Later, she conceived again and said, "This time my husband will become attached
to me, now that I've borne him three sons." So he named him Levi. The Heb. name
Levi means joined
Names of God Bible She became pregnant again and gave birth to another son. She said, "Now at last
my husband will become attached to me because I've given him three sons." So she
named him Levi [Attached].
New Advent (Knox)Bible Then she conceived a third time, and bore another son; This time, she thought, my
husband will be closely knit to me, now that I have borne him three sons, and she
called him Levi, Knit together.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear She conceived again and begot a son, saying, "Now my man will escort me for a
time, for I begat three sons to him", and so called the name over him Levi (escort).
Conservapedia She fell pregnant yet again, and gave birth to a son, and said, "Now this time my
husband will be obligated to me, because I have given birth to three sons for him."
So he was named Levi.
Ferar-Fenton Bible Then she conceived again and bore a son, and she said, " Now certainly my
husband will cling to me, for I have borne him three sons ; " therefore she called his
name Levi.
NIV – UK Again she conceived, and when she gave birth to a son she said, `Now at last my
husband will become attached to me, because I have borne him three sons.' So he
was named Levi. Levi sounds like and may be derived from the Hebrew for
attached.
Urim-Thummim Version And she became pregnant again and gendered a son and said, now this time will
my husband make love with me, because I have gendered him three sons,
therefore was his name called Levi.
Wikipedia Bible Project And she conceived again, and bore a son, and said, "Now this time my husband will
accompany (yelaweh) me, because I have born him three sons"; and for this reason
called him Lewi (Levi).
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Again she gave birth to a son and said, “This time my husband will be united to me
because I have borne him three sons.” That is why he was called Levi.
New American Bible (2011) Again she conceived and bore a son, and she said, "Now at last my husband will
become attached to me, since I have now borne him three sons"; that is why she
named him Levi. Levi: related to yillaweh, "he will become attached."
New Jerusalem Bible Again she conceived and gave birth to a son, and said, 'This time my husband will
become attached to me, because I have borne him three sons.' Accordingly, she
named him Levi.
Revised English Bible She conceived again and had a son and said, "Now that I have borne him three
sons my husband will surely be attached to me." So she called him Levi.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Once more she conceived and had a son; and she said, "Now this time my husband
will be joined to me, because I have borne him three sons." Therefore she named
him Levi [joining].
The Complete Tanach And she conceived again and bore a son, and she said, "Now this time my husband
will be attached to me, for I have borne him three sons; therefore, He named him
Levi.
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this time my husband will be attached: Heb. יִלָּוֶה. Since the Matriarchs were
prophetesses, they knew that twelve tribes would emanate from Jacob, and that
he would marry four wives, she said, “From now on, he will find no fault with me
for I have contributed my share in (producing) sons.” - [from Bereishith
Rabbathi, attributed to Rabbi Moshe Hadarshan, Midrash Aggadah] [I.e., three
sons were thought to be each wife’s share of the twelve.]
|
|
therefore: Whoever is referred to with the expression עַל-כֵּן had a large
population, except Levi, because the Ark destroyed many of them. — [from
Gen. Rabbah 71:4]
|
|
He named him Levi: [I wondered why] it is written concerning this one, “and he
named,” while concerning all [the others], it is written, “and she named.” There
is an aggadic midrash in Deuteronomy Rabbah, [which relates] how the Holy
One, blessed be He, sent Gabriel and he brought him (Levi) before Him, and
He gave him this name, and He gave him the twenty-four priestly gifts; and
because he accompanied him (לִוָּהוּ) with gifts, he named him Levi.
|
exeGeses companion Bible And she conceives again and births a son;
and says,
Now this time my man joins me
because I birthed him three sons:
so his name is called Levi.
Hebrew Names Version She conceived again, and bare a son. Said, "Now this time will my husband be
joined to me, because I have borne him three sons." Therefore was his name called
Levi.
Kaplan Translation She became pregnant again and had a son. 'Now my husband will become attached
[Or 'indebted' (Hirsch).] (lavah) to me,' she said, 'because I have given him three
sons.' [Jacob] therefore named the child Levi.
Orthodox Jewish Bible And she conceived again, and bore ben; and said, Now this time will my ish yillaveh
(become attached) unto me, because I have born him shloshah banim: therefore
was shmo called Levi.
Restored Names Version She conceived again and bore a son and said, "Now this time my husband will
become attached to me because I have borne him three sons." Therefore his name
was called Laywiy.
The Scriptures 1998 And she conceived again and bore a son, and said, “Now this time my husband is
joined to me, because I have borne him three sons.” So his name was called Lĕwi.
Expanded/Embellished Bibles:
The Amplified Bible And she became pregnant again and bore a son and said, Now this time will my
husband be a companion to me, for I have borne him three sons. Therefore he was
named Levi [companion].
The Expanded Bible Leah ·became pregnant [conceived] again and gave birth to another son. She
named him Levi [Csounds like "be close to" in Hebrew] and said, "Now, surely my
husband will ·be close [bind/attach himself] to me, because I have given him three
sons."
John Gill And she conceived again, and bare a son,.... A third time, as soon as she well could
after the former birth: and said, now this time will my husband be joined to me; in
greater affection and stronger ties of love, and cleave unto her: because I have born
him three sons; which she considered as a threefold cord, binding his affections to
her, which could not be easily broke: and therefore was his name called Levi; which
signifies "joined"; from him the Levites sprung, and had their name.
Kretzmann’s Commentary And she conceived again, and bare a son, and said, Now this time will my husband
be joined unto me, because I have born him three sons; therefore was his name
called Levi (attachment). From her earlier hope of gaining the full love of her
husband and of being on an equality with Rachel before him she now drew back to
the hope that he would at least remain attached to her in constant affection.
NET Bible® She became pregnant again and had another son. She said, "Now this time my
husband will show me affection [Heb "will be joined to me."], because I have given
birth to three sons for him." That is why he was named Levi [The name Levi (לֵוִי,
levi), the precise meaning of which is debated, was appropriate because it sounds
like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the
verse].
The Pulpit Commentary And she conceived again, and bare a son; and said, Now this time will my husband
be joined unto me,—לָוָה, to join, is the root from which comes לֵוִי. (Levi), her son’s
name—because I have borne him three sons: therefore was his name called
Levi—Associated, or Joined.
Syndein/Thieme {Jacob/Israel's Third born - Levi (Mother - Leah (3rd)}
And she conceived again, and bare a son; and said, "Now this time will my husband
be joined unto me, because I have born him three sons . . . therefore was his name
called Levi {name means 'joined to'}."
The Voice Then she conceived for the third time and gave birth to her third son.
Leah: Surely now my husband will be more attached to me, because I have given
him three sons.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and she conceived yet again and she brought forth a son and she said, now this
time my man will be joined to me given that I brought forth to him three sons
therefore, she called out his title Lewi [Joined],...
Footnote: - The word "he~did~call.out" is probably an error for "she~did~call.out"
as Le'ah called out the names of the other three children (see 29:32, 29:33 and
29:35).
Concordant Literal Version And pregnant is she again and is bearing a son. And saying is she, "Now once more
will my husband be obligated to me, for I bear for him three sons.Therefore calling
is she his name Levi.
Context Group Version And she became pregnant again, and gave birth to a son. And said, Now this time
will my man { or husband } be joined to me, because I have borne him three sons.
Therefore he named him Levi.
English Standard Version Again she conceived and bore a son, and said, "Now this time my husband will be
attached to me, because I have borne him three sons." Therefore his name was
called Levi.
God’s Truth (Tyndale) And she conceived yet, and bare a son, and said: now this once will my husband
keep me company, because I have borne him three sons: and therefore she called
his name Levi.
Modern KJV And she conceived again, and bore a son, and said, Now this time my husband will
return to me, because I have borne him three sons. Therefore his name was called
Levi.
Third Millennium Bible And she conceived again and bore a son, and said, "Now this time will my husband
be joined unto me, because I have borne him three sons." Therefore was his name
called Levi [that is, Joined].
Webster’s Bible Translation And she conceived again, and bore a son; and said, Now this time will my husband
adhere to me, because I have borne him three sons: therefore was his name called
Levi.
World English Bible She conceived again, and bare a son. Said, "Now this time will my husband be
joined to me, because I have borne him three sons." Therefore was his name called
Levi.
Young’s Updated LT And she conceives again, and bears a son, and says, “Now is the time, my husband
is joined unto me, because I have born to him three sons,” therefore has one called
his name Levi.
The gist of this verse: Leah gives birth to a 3rd son she names Levi, because it means joined, attached.
She expected this third son would draw Jacob closer to her.
Genesis 29:34a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hârâh (הָרָה) [pronounced
haw-RAW]
|
to conceive, to become
pregnant, to be with child; to
conceive in the mind; to plan
[something out], to devise, to
plot
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #2029
BDB #247
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
yâlad (יָלַד) [pronounced
yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #3205
BDB #408
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
|
Strong’s #1121
BDB #119
|
Translation: She conceived again and bore a son... For a third time she conceives and bears another son to
Jacob. At this same time, Rachel has not produced any children.
Genesis 29:34b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
ʿattâh (עַתָּה) [pronounced
ģaht-TAWH]
|
now, at this time, already
|
adverb of time
|
Strong’s #6258
BDB #773
|
paʿam (פַּעַם)
[pronounced PAH-ģahm]
|
beat, foot, anvil, occurrence,
time, steps; the connotation is
the passage of time
|
feminine singular noun
with the definite article
|
Strong’s #6471
BDB #821
|
lâvâh (לָוָה) [pronounced
law-VAW]
|
to join oneself to, to be joined to
|
3rd person masculine
singular, Niphal
imperfect
|
Strong’s #3867
BDB #530
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular noun
(sometimes found where
we would use a plural)
with the 1st person
singular suffix
|
Strong's #376
BDB #35
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied) with the
1st person singular suffix
|
Strong's #413
BDB #39
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
yâlad (יָלַד) [pronounced
yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
1st person singular, Qal
perfect
|
Strong’s #3205
BDB #408
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
shelôshâh (שְלֹשָה)
[pronounced shiloh-SHAW]
|
a three, a trio, a triad, a
threesome
|
feminine numeral
construct
|
Strong’s #7969
BDB #1025
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural noun
|
Strong’s #1121
BDB #119
|
Translation: ...and said, “At this time my husband will be joined to me for I have born three sons to him.” Leah
has hope eternal for her marriage to be better than it is.
Application: You cannot trick a man into loving you; and you cannot always make a marriage based upon
manipulation good.
The actions of Leah, her expectations (as voiced here), and the relationship between Leah and Rachel really
seems to give credence to the idea that Laban and his two daughters were all in agreement concerning this
polygamous relationship with Jacob.
Genesis 29:34c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5921
BDB #752
|
kên (כֵּן) [pronounced
kane]
|
so, therefore, thus; then,
afterwards; upright, honest;
rightly, well; [it is] so, such, so
constituted
|
adverb
|
Strong's #3651
BDB #485
|
Together, ʿal kên (כֵּן עַל) mean so, upon the ground of such conditions, therefore, on this account, on account,
for this reason. Literally, these words would be translated upon so, upon therefore, upon then.
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person feminine
singular, Qal perfect
|
Strong's #7121
BDB #894
|
This is actually a masculine singular in the Hebrew; but Owens believes it should be a feminine singular.
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
Lêvîy (לֵוִי) [pronounced
lay-VEE]
|
joined to transliterated Levi
|
masculine singular
proper noun
|
Strong’s #3878
BDB #532
|
Translation: Therefore, she named him Levi. Levi means joined to; and all of the times Leah names a child, a
brief explanation is given first.
Genesis 29:34 She conceived again and bore Jacob another son, saying, “Now, my husband will be joined to
me for I have given him three sons.” Therefore, she named her son Levi.
|
On Levi (Various Commentators)
|
Dr. Robert Dean, Jr.: Then the third son: "Now this time will my husband become attached to me." Because I
am the one who can provide him with sons he will become more attached to me, so she names him Levi, which
sounds like the Hebrew word meaning to join or to be attached. So there is this longing that is being expressed
in her soul that her husband will love her and give his attention and affection to her.
|
Stephen Armstrong: But Leah hasn’t given up hope yet, so when she has a third son, she names him Levi. The
name Levi means joined, because Leah is hopeful that a third son will #nally be enough to join her to her
husband. Interestingly, the Levites are the tribe who later join the nation. f Israel to the Lord in His temple. So
the name prophetic in that it points to the role. f the priesthood which comes from Levi.
|
Dr. Peter Pett: The name Levi is associated with the verb ‘lavah’, to be joined. Possibly it indicated that Leah
now felt joined with her husband’s God, Yahweh, but again she gives it her own bitter interpretation. Note the
reference to Yahweh. She now worships her husband’s God, for Yahweh can be worshipped anywhere.
|
The Cambridge Bible: joined] From the root lavah, “to join.” In Num. 18:2, 4, this word lavah is especially used
of the attachment of the sons of Levi to the service of Jehovah, as the priestly tribe. According to many
scholars, the name denotes the tribe par excellence of the Leah group; which, owing to some great disaster,
was broken up, and the name survived only in the guild of Priests and their assistants. See on chap. 34 and
Gen. 49:5–7.
|
Clarke: Therefore was his name called Levi - לוי levi, joined; because she supposed that, in consequence of
all these children, Jacob would become joined to her in as strong affection, at least, as he was to Rachel. From
Levi sprang the tribe of Levites, who instead of the first-born, were joined unto the priests in the service of the
sanctuary.
|
E. W. Bullinger: joined. Hebrew. yillaveh (joined). Was his name called. Hebrew she called his name, with
Samaritan Pentateuch and Septuagint. Error due to neglected abbreviation in primitive Hebrew text...Levi.
Hebrew. Levi (joiner).
|
Poole: This time will my husband be joined unto me in more sincere and fervent affection.
|
Trapp: And she conceived again.] So, what she wanted in beauty, she had in fecundity or fruitfuiness: and this
redounded to God’s greater glory, by Leah’s thankfulness.
|
Arthur W. Pink: Jacob's third son was named Levi, and at his birth his mother said, "This time will my husband
be joined to me" (Gen. 29:34). Again these words of the mother point us forward to the beginning of Israel's
national history. When was it that Jehovah was "joined" to Israel, and became her "husband"? It was on the eve
of their leaving Egypt on the night of the Passover when the lamb was slain and its blood shed and sprinkled.
Then it was Jehovah was "joined" to His people- just as now God is joined to us and becomes one with us only
in Christ: it is in the Lamb slain, now glorified, that God and the believing sinner meet. And then it was that
Jehovah entered into covenant relationship with the chosen Nation, and became their "Husband.'' Note how
this very word is used in Jeremiah, and mark how this reference points back to the Passover night: "Behold,
the days come, saith the Lord, that I will make a new covenant with the House of Israel, and with the House of
Judah: Not according to the covenant I made with their fathers in the day that I took them by the hand to bring
them out of the land of Egypt; which My covenant they break, although I was an Husband unto them, says the
Lord" (Jer. 31:31, 32).
|
Whedon: Levi — Which means a joining. Fondly now does she hope for a deeper and truer heart union with
her husband.
|
Leupold: Here the play on words centres upon the root lawah which in the passive signifies "grow attached to."
How poor Leah must have thirsted for the love that was denied her. Leah now stands on pretty firm ground: any
man would be grateful for three healthy sons; especially are men in the Orient minded thus.
|
Genesis 29:34 And she conceived again, and bore a son, and said, “Now this time my husband will return to me,
because I have borne him three sons.” Therefore his name was called Levi [= joined to].
There is a certain psychology to all of this. Leah did marry Jacob first, even though it involved some duplicity.
She believes that his feelings for her should be strongest or at least equal to his feelings for Rachel. You will notice
that with every name Leah gives to each son, she is thinking about Jacob and her relationship to him. So, for her,
despite how their marriage came about, it is still a marriage.
She names her third son Levi. The name Levi means joined to. So, like the previous two names, his name relates
directly to her relationship (or lack of same) with Jacob. She did not feel joined to her husband; but this is what
she desires. She wants to feel joined to her husband. Perhaps a 3rd son will cause them to be better joined to
one another.
3 children into this marriage—even if Rachel is also married to Jacob—makes Leah think that there ought to be
a greater connection between her husband and herself.
Levi, like Simeon, will overreact to their sister being raped, and many innocent men will die as a result. So he will
not be a leader in this family.
It ought to be noted that these 12 patriarchs (the sons of Jacob, 4 of whom have been born) are not great spiritual
giants (with the exception of Joseph, the youngest). We have already seen how Jacob has his own shortcomings,
to say the least; his sons will also be deficient in many ways. The Jewish race is based upon God’s grace and
God’s promises; it is not based upon the patriarchs being great people. God made promises to Abraham; He
reiterated those promises to Isaac and Jacob. Therefore, His promises will be fulfilled.
The tribe of Levi will have the spiritual inheritance; but they will not inherit any specific plot of land.
In considering the first 3 sons, Dr. Peter Pett writes: It is possible that we are to see these three sons
as triplets, born at the same time. This would explain why they are treated together and help to
explain how Jacob had so many sons in seven years. But if so it is not made clear in the text.
(‘Conceived and bore’ three times in succession does not exclude the possibility. Chronology was
only secondary in Hebrew tenses). More probably we may see Simeon and Levi as twins. Note how
they are coupled in Jacob’s blessing (Gen. 49:5). Although an interesting pair of theories, I do not
find any real supporting evidence, including the text cited.
Texts on Levi: Gen. 34:25 35:23 46:11 49:5–7 Ex. 2:1 32:26–29 Deut. 33:8–10 1Chron. 6:38, 47 Rev. 7:7.
——————————
The Treasury of Scriptural Knowledge estimates this date to be 1749 b.c.
And so she conceives again and so she
bears a son and so she says, “The time I
praise Yehowah.” Upon so she called his
name Judah. And so she ceases from
bearing.
|
Genesis
29:35
|
She conceived again and bore [another] son.
Then she said, “This time I will praise
Yehowah.” Therefore, she named him Judah.
Then she [temporarily] ceased from bearing
[children].
|
She conceived again and bore a fourth son. Then she said, “This time, I will praise Jehovah.” Therefore,
she named him Judah. After that, she ceased bearing children.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so she conceives again and so she bears a son and so she says, “The time I
praise Yehowah.” Upon so she called his name Judah. And so she ceases from
bearing.
Targum of Onkelos And she conceived again, and bare a son, and said, This time will I give praise
before the Lord; for from this my son kings shall come forth, and from him shall
spring Davids the king, who shall offer praise before the Lord; therefore she called
his name Jehudah. And she ceased to bear.
Latin Vulgate The fourth time she conceived and bore a son, and said: Now will I praise the Lord:
and for this she called him Juda. And she left bearing.
Peshitta (Syriac) And she conceived again, and bore a son; and she said, This time I will praise the
LORD; therefore she called his name Judah; and then she ceased bearing.
Septuagint (Greek) And having conceived yet again, she bore a son, and said, Now yet again this time
will I give thanks to the Lord; therefore she called his name, Judah; and ceased
bearing.
Significant differences: The Latin throws in the fourth time. The targum adds a great deal of text.
Limited Vocabulary Translations:
Bible in Basic English And she was with child again, and gave birth to a son: and she said, This time I will
give praise to the Lord: so he was named Judah; after this she had no more
children for a time.
Easy English Leah became *pregnant again and she had another baby son. She said, `This time
I will praise the *Lord.' Therefore she called that son Judah. Then she stopped. She
did not have any more children.
God’s Word™ She became pregnant again and gave birth to another son. She said, "This time I
will praise the LORD." So she named him Judah [Praise]. Then she stopped having
children.
The Message She became pregnant a final time and had a fourth son. She said, "This time I'll
praise GOD." So she named him Judah (Praise-GOD). Then she stopped having
children.
Thought-for-thought translations; paraphrases:
Common English Bible She became pregnant again and gave birth to a son. She said, "This time I will
praise the Lord." So she named him Judah [Sounds like the Heb verb praise]. Then
she stopped bearing children.
Contemporary English V. She had one more son and named him Judah, because she said, "I'll praise the
LORD!"
New Berkeley Version Once more she conceived and bore a son; she said, “This time I will praise the
Lord,” so she named him Judah. Then she ceased bearing.
New Life Bible She was going to have another child and she gave birth to a son. And she said,
"This time I will praise the Lord." So she gave him the name of Judah. Then she
stopped giving birth.
New Living Translation Once again Leah became pregnant and gave birth to another son. She named him
Judah [Judah is related to the Hebrew term for "praise."], for she said, "Now I will
praise the Lord!" And then she stopped having children.
Translation for Translators Later she became pregnant again and gave birth to another son. She said, "◂This
time/Now► I will praise Yahweh." So she called his name Judah, which sounds like
the Hebrew word that means 'praise.' After that, she did not give birth to any more
children.
Partially literal and partially paraphrased translations:
American English Bible Thereafter she got pregnant again and bore a [fourth] son. And she said: 'I give
thanks to Jehovah once more.' So, she named him Judah (Praised). And after that,
she didn't have any more children.
Beck’s American Translation When she ad another baby boy, she said, “Now I will praise the LORD.” So she
called him Judah [“Praised”]. Then she stopped having children.
International Standard V Then she conceived yet again, bore a son, and said, "This time I'll praise the
LORD." So she named him Judah [The Heb. name Judah means praise].
Then she stopped bearing children.
Names of God Bible She became pregnant again and gave birth to another son. She said, "This time I
will praise Yahweh." So she named him Judah [Praise]. Then she stopped having
children.
New Advent (Knox)Bible And when she conceived a fourth time, and bore a son, she said, Now I may praise
the Lord, and she called him Juda, Praise. Then, for a while, she had no more
children.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear She conceived again, and begot a son, saying, "This time I acknowledge Yahweh."
So she called the name over him Judah (acknowledge), and quit begetting.
Conservapedia She fell pregnant a fourth time, and gave birth to a son. She said, "Now I will
acclaim the LORD." So she named him Judah. Then she stopped giving birth.
Ferar-Fenton Bible She also conceived again and bore a son, and she said "This time I will praise the
Lord," so she called his name Judah. Then she ceased to bear children.
Urim-Thummim Version And she became pregnant again and gendered a son and she said, now will I praise
YHWH, so she called his name Judah, and ceased bearing children.
Wikipedia Bible Project And she conceived again, and bore a son, and said: "This time I will thank (Odeh)
Yahweh", so she called him Yehuda (Judah); and stopped bearing children.
Catholic Bibles (those having the imprimatur):
New American Bible (2002) Once more she conceived and bore a son, and she said, "This time I will give
grateful praise to the LORD"; therefore she named him Judah. Then she stopped
bearing children. Judah: related to odeh, "I will give grateful praise."
New American Bible (2011) Once more she conceived and bore a son, and she said, "This time I will give
thanks to the LORD"; therefore she named him Judah [Judah: related to 'odeh, "I
will give thanks, praise."]. Then she stopped bearing children. Mt 1:2; Lk 3:33.
New Jerusalem Bible Again she conceived and gave birth to a son, and said, 'Now I shall praise Yahweh!'
Accordingly, she named him Judah. Then she had no more children.
Revised English Bible Once more she conceived and had a son, and said, "Now I shall praise the LORD";
therefore she named him Judah. Then for a while she bore no more children.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible She conceived yet again, had a son and said, "This time I will praise ADONAI";
therefore she named him Y'hudah [praise]. Then she stopped having children.
The Complete Tanach And she conceived again and bore a son, and she said, "This time, I will thank the
Lord! Therefore, she named him Judah, and [then] she stopped bearing.
|
This time, I will thank: since I have taken more than my share. Consequently,
I must offer up thanks. — [from Gen. Rabbah 71:4]
|
exeGeses companion Bible And she conceives again and births a son:
and she says,
At this time I spread hands to Yah Veh:
so she calls his name Yah Hudah;
and stays from birthing.
Kaplan Translation She became pregnant again and had a son. She said, 'This time let me praise
(odeh) God,' and named the child Judah (Yehudah). She then stopped having
children.
Orthodox Jewish Bible And she conceived again, and bore ben; and she said, Now will odeh (I praise)
Hashem; therefore she called shmo Yehudah; and stopped giving birth.
Expanded/Embellished Bibles:
The Amplified Bible Again she conceived and bore a son, and she said, Now will I praise the Lord! So
she called his name Judah [praise]; then [for a time] she ceased bearing.
The Expanded Bible Then Leah gave birth to another son. She named him Judah [Csounds like "praise"
in Hebrew], because she said, "Now I will praise the Lord." Then Leah stopped
having children.
John Gill And she conceived again, and bare a son,.... A fourth son, a son in whose line, and
from whose tribe, the Messiah was to spring:
and she said, now will I praise the Lord; she had praised him before for looking on
her affliction, and hearing her cries, and giving her one son after another; but now
she determines to praise him more than ever, having a fresh instance of his
goodness to her: the Targum of Jonathan adds this as a reason,"because from this
my son shall come forth kings, and from him shall come forth David the king, who
shall praise the Lord.''And why may it not be as well supposed that she had
knowledge of the Messiah springing from him, which would greatly heighten and
increase her joy and praise?
and therefore she called his name Judah; which signifies "praise". A further
improvement is made of this name, and the signification of it, in Gen. 49:8.
According to the Jewish writers (y), these four sons of Jacob were born, Reuben on
the fourteenth day of Chisleu, or November, and lived one hundred and twenty four
years; Simeon on the twenty first of Tebeth, or December, and lived one hundred
and twenty years; Levi on the sixteenth of Nisan, or March, and lived one hundred
and thirty seven years; and Judah on the fifteenth of Sivan, or May, and lived one
hundred and nineteen years. And all these names being of the Hebrew language,
and derived from words in it, show that this language, or what was much the same
with it, was spoken in Laban's family, and had been continued from Nahor, as it had
been in Isaac's family from Abraham:
and left bearing; that is, for a while, for after this she bore two sons and a daughter;
see Gen. 30:17.
Kretzmann’s Commentary And she conceived again, and bare a son; and she said, Now will I praise the Lord;
therefore she called his name Judah (praise of God, one for whom one praises
God); and left bearing. Leah now turned entirely away from herself to Jehovah, who
now also stopped her bearing for a time, lest she begin to trust in herself. The
lesson that all good gifts come down from God and are given by His merciful
goodness cannot be learned too well.
NET Bible® She became pregnant again and had another son. She said, "This time I will praise
the Lord." That is why she named him Judah [The name Judah (יְהוּדָה, yÿhudah)
means “he will be praised” and reflects the sentiment Leah expresses in the
statement recorded earlier in the verse. For further discussion see W. F. Albright,
“The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and
Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name
Judah,” ZAW 86 (1974): 216-18.]. Then she stopped having children.
The Pulpit Commentary And she conceived again, and bare a son: and she said, Now will I praise the Lord.
Well she might; for this was the ancestor of the promised seed (Murphy). There
cannot be a doubt that her excellence of character as well as eminence of piety
eventually wrought a change upon her husband (vide Gen. 31:4, Gen. 31:14;
Gen. 49:31). Therefore she called his name Judah (i.e. Praise); and left bearing.
Literally, stood still, i.e. ceased, from bearing. Not altogether (Gen. 30:16); only for
a time, "that she might not be unduly lifted up by her good fortune, or attribute to the
fruitfulness of her own womb what the faithfulness of Jehovah, the covenant God,
had bestowed upon her" (Keil.).
The Voice And once again, she conceived and gave birth to her fourth son.
Leah: This time I will praise the Eternal One!
So Leah named this son Judah. After Judah, Leah didn't have any more children for
a while.
Literal, almost word-for-word, renderings:
Brenner’s Mechanical Trans....and she conceived yet again and she brought forth a son and she said, this time
I will thank YHWH [He Exists] therefore she called out his title Yehudah [Praised] and she
stood from bringing forth,...
Concordant Literal Version And pregnant is she again, and is bearing a son. And saying is she, "Now once
more will I acclaim Yahweh. Therefore calling is she his name Judah. And staying
is she from bearing.
Context Group Version And she became pregnant again, and gave birth to a son. And she said, This time
I will praise YHWH. Therefore she named him Judah. And she left off bearing..
Darby Translation And she again conceived, and bore a son, and said, This time will I praise Jehovah;
therefore she called his name Judah. And she ceased to bear.
English Standard Version And she conceived again and bore a son, and said, "This time I will praise the
LORD." Therefore she called his name Judah. Then she ceased bearing.
New King James Version And she conceived again and bore a son, and said, "Now I will praise the Lord."
Therefore she called his name Judah [Literally Praise]. Then she stopped bearing.
Webster’s Bible Translation And she conceived again, and bore a son: and she said, Now will I praise the
LORD: therefore she called his name Judah, and left bearing.
World English Bible She conceived again, and bare a son. She said, "This time will I praise Yahweh."
Therefore she named him Judah. Then she stopped bearing.
Young’s Updated LT And she conceives again, and bears a son, and says this time, “I praise Jehovah;”
therefore has she called his name Judah; and she ceases from bearing.
The gist of this verse: Judah, Leah’s 4th son, is born; and she praises the Lord as a result. After that, she
stopped bearing children for awhile.
Genesis 29:35a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hârâh (הָרָה) [pronounced
haw-RAW]
|
to conceive, to become
pregnant, to be with child; to
conceive in the mind; to plan
[something out], to devise, to
plot
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #2029
BDB #247
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
yâlad (יָלַד) [pronounced
yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #3205
BDB #408
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
|
Strong’s #1121
BDB #119
|
Translation: She conceived again and bore [another] son. For the fourth time, she bears another son. Again,
this means that she and Jacob continued to have relations. Although we are never given much information about
polygamous marriages in the Bible, I would guess that Rachel had to agree to this.
Genesis 29:35b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
paʿam (פַּעַם)
[pronounced PAH-ģahm]
|
beat, foot, anvil, occurrence,
time, steps; the connotation is
the passage of time
|
feminine singular noun
with the definite article
|
Strong’s #6471
BDB #821
|
yâdâh (יָדָה) [pronounced
yaw-AWH]
|
to profess, to confess; to show
or point out [with the hand
extended]; to give thanks, to
praise, to celebrate
|
1st person singular,
Hiphil imperfect
|
Strong’s #3034
BDB #392
|
YHWH (יהוה)
[pronunciation is possibly
yhoh-WAH]
|
transliterated variously as
Jehovah, Yahweh, Yehowah
|
proper noun
|
Strong’s #3068
BDB #217
|
Translation: Then she said, “This time I will praise Yehowah.” She named her previous children based upon her
difficult relationship with Jacob. However, this time, she praises God for these children whom she has born. So,
Jacob is not a part of this celebration. This is a big change in Leah’s mental attitude. Previously, her mental
attitude was dependent upon Jacob; and now she is becoming more dependent upon God.
Genesis 29:35c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5921
BDB #752
|
kên (כֵּן) [pronounced
kane]
|
so, therefore, thus; then,
afterwards; upright, honest;
rightly, well; [it is] so, such, so
constituted
|
adverb
|
Strong's #3651
BDB #485
|
Together, ʿal kên (כֵּן עַל) mean so, upon the ground of such conditions, therefore, on this account, on account,
for this reason. Literally, these words would be translated upon so, upon therefore, upon then.
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person feminine
singular, Qal perfect
|
Strong's #7121
BDB #894
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
Translation: Therefore, she named him Judah. We will need to carefully observe what the Bible tells us about
these first 4 sons, because it is Judah who will become preeminent among them.
Genesis 29:35 (a graphic); from A Little
Perspective; accessed August 11, 2017.
Gen. 29:35a-c She conceived again and bore a
fourth son. Then she said, “This time, I will praise
Jehovah.” Therefore, she named him Judah. You
will recall that Leah’s focus, when giving birth to her
previous 3 sons, was on Jacob. This time, her focus
is upon God. Now, we do not know how this
happened; we do not know from where Leah received
spiritual information. Did Jacob recite the book of
Genesis to her and to her children? Did she take it to
heart?
I maintain that Jacob actually knew the book of
Genesis , but he did not always choose to believe it.
He knew enough to memorize it and recite it. He
added stories about himself. However, Leah heard
spiritual information, she took it into her soul and
believed it.
Genesis 29:35a-c She conceived again and bore a fourth son. Then she said, “This time, I will praise
Jehovah.” Therefore, she named him Judah.
|
On Judah (Various Commentators)
|
Dr. Robert Dean, Jr.: [F]inally she is going to realize that the only way she is going to have happiness and
stability in life is because of God. We see that with the fourth son, Judah. He circumstances haven't changed
but she is going to name her fourth son Judah which is based on the Hebrew word meaning to confess or to
praise or to give thanks. So she recognizes that she is just going to have to relax and praise God and He is the
one who is going to give her happiness and fulfillment and meaning in life.
|
Stephen Armstrong: Finally, Leah has a fourth son, Judah. The name means praise, as in praise the Lord. She
is praising the Lord for having been given four sons in a row, which was quite an honor. So this provides further
confirmation that the Lord has selected Leah for Jacob, but he is won’t listen.
|
Lange: Signification of the word from which “Judah” is derived: 1 to thank; 2 to commend; 3 to praise; 4 to
confess. From this Judah all Jews received their beautiful name.
|
Matthew Henry: This was he, of whom, as concerning the flesh, Christ came. Whatever is the matter of our
rejoicing, ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former
favours; Now will I praise the Lord more and better than I have done. All our praises must centre in Christ, both
as the matter of them, and as the Mediator of them. He descended after the flesh from him whose name was
“Praise,” and He is our praise. Is Christ formed in my heart? Now will I praise the Lord.
|
The Cambridge Bible: praise] From the Heb. hôdah. Judah] Heb. Jehudah. This is the regular form of the
name in the O.T. The origin of the name is uncertain; but its sound resembles that of the word for “praise.” On
Judah, see notes on chap. 38 and Gen. 49:8–12.
|
Clarke: She called his name Judah - יהודה yehudah, a confessor; one who acknowledges God, and
acknowledges that all good comes from his hands, and gives him the praise due to his grace and mercy. From
this patriarch the Jews have their name, and could it be now rightly applied to them, it would intimate that they
were a people that confess God, acknowledge his bounty, and praise him for his grace.
|
Clarke continues: Left bearing - That is, for a time; for she had several children afterwards. Literally translated,
the original תעמד מלדת taamod milledeth - she stood still from bearing, certainly does not convey the same
meaning as that in our translation; the one appearing to signify that she ceased entirely from having children;
the other, that she only desisted for a time, which was probably occasioned by a temporary suspension of
Jacob’s company, who appears to have deserted the tent of Leah through the jealous management of Rachel.
|
Dr. Peter Pett: With three sons her confidence had returned. Everyone would be congratulating her. So when
a fourth is born she can express praise to Yahweh. Her husband’s God has been good to her and she
acknowledges His goodness in the name of her son. The cessation of bearing is temporary (Gen_30:17),
although lasting for some fair period, so that she seeks to maintain her position by bearing children through her
handmaid.
|
Whedon: Judah...means, one to be praised. Compare Gen. 49:8.
|
Leupold: Apparently her hopes are by this time realized; she is no longer disregarded or loved but little. But in
a sense of true devoutness she lets all praise be given to Yahweh and here contents herself with pure praise.
Without knowing Hebrew one can hardly see the connection between the name and the words spoken. "I
praise" — ’ôdheh, a Hifil, active form. The passive, third person, is yûdheh — "he will be praised." This form
distends itself into Yehudwhah, a form still having the same meaning.
|
Arthur W. Pink: Jacob's fourth son was Judah, and upon his birth the mother said, "Now will I praise the Lord"
(Gen. 29:35). As Leah's words at Levi's birth point us back to the Passover, so her words at Judah's birth carry
us forward to the crossing of the Red Sea, where Israel celebrated Jehovah's victory over their foes in song and
praised the Lord for their wondrous deliverance. Then it was that, for the first time, Israel sang: "Who is like unto
Thee, O Lord, among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders?"
(Ex. 15:11). Mark, too, that the Psalmist when referring back to this momentous event said, "And the waters
covered their enemies: there was not one of them left. Then believed they His words: they sang His praise"
(Psalm 106:11, 12).
|
There also seems to be a difference in the way that her children are raised. Judah will become the leading tribe.
Reuben, as the firstborn, will not be a natural leader. Neither will Simeon. Levi will become the spiritual tribe (and
Moses, from the tribe of Levi, will become the leader of the Jews).
Genesis 29:35d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâmad (עָמַד) [pronounced
ģaw-MAHD]
|
to take a stand, to stand, to
remain, to endure, to withstand;
to stop, to cease
|
3rd person feminine
singular, Qal imperfect
|
Strong's #5975
BDB #763
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
yâlad (יָלַד) [pronounced
yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
Qal infinitive construct
|
Strong’s #3205
BDB #408
|
Translation: Then she [temporarily] ceased from bearing [children]. Then, she stops bearing children. This
suggests that she and Jacob continued to have relations, but they did not result in conception.
This is an odd place to end. The next chapter picks up with more children being born to Jacob, but by Rachel and
by the two personal servants. This continues, with some interesting narrative, to Gen. 30:25, where Rachel has
a son, and then Jacob asks his father-in-law/uncle to send him back to the land of Canaan. Gen 30:25 is a pivotal
verse: As soon as Rachel had borne Joseph, Jacob said to Laban, "Send me away, that I may go to my own home
and country. Up until that point, we simply have children being born plus some interesting narrative. However,
my point it, it would have made more sense for this chapter to be continued through Gen. 30:24, and a new
chapter begun at v. 25.
In any case, Gen. 30 contains two very odd incidents, both of which have caused people to criticize and doubt the
veracity of Scriptures.
Further study on Judah can be found here: Gen. 35:26 38:1–30 43:8–9 44:18–34 46:12 49:8–12 Num. 1:26
Deut. 33:7 1Chron. 5:2, Matt. 1:2 Luke 3:33.
Genesis 29:35 And she conceived again, and bore a son; and she said, “This time I will praise Jehovah.”
Therefore she called his name Judah [= praised, to be praised], and quit bearing.
She names him Judah, which means to praise, to be praised.
This is a big change for Leah. For the other previous three children, she named them in such a way to indicate
that she was concerned about Jacob’s feelings for her. Her eyes were focused on the wrong thing. However, with
Judah, Leah’s focus is changed. She puts her focus upon God. She praises God for this son.
It is a mistake to go through life with your eyes on yourself, on other people or on things. Your eyes ought to be
on God (which is not some mystical experience; it is knowing Who God is and trusting in His Word, as God reveals
Himself).
So, at this point, we have 4 sons: Reuben (behold, a son!), Simeon (to hear), Levi (joined to) and Judah (praised);
all from Leah. You will note that this portrays the gospel message. Behold, a son! Hear (or listen and obey)
[Him]; [with the result that we are] joined [to Him]; [with the result that we may] praise [Him].
We do not know why she stops bearing children. I believe that with these first 4 children, we have the gospel
message, which is complete. Therefore, God temporarily ceased blessing their marriage with children. Obviously,
if Jacob stopped having relations with her, she would no longer bear children. However, that does not appear to
be the reason (which will be made more clear as we continue in this chapter).
Jacob was fooled into consummating marriage with Leah, a woman that he had no interest in marrying in the first
place. All of this took place at night, and the proof of her virginity was most certainly collected and taken to Laban
to store.
Jacob agreed to 7 more years of labor in exchange for Rachel’s hand in marriage; and he was apparently granted
her hand in marriage before completing this 7 years of labor. Although this is never carefully laid out, Jacob
appears to come to an agreement with Laban where Jacob is given Rachel as his wife in addition to Leah—and
he owes Laban 7 years more years of service (which he will faithfully give).
There is a chapter break, at this point; but Gen. 30:1 will continue the topic of Jacob’s children. This will continue
through v. 13, insert some related narrative after that. Up through v. 24, Jacob will continue to father sons.
These 4 sons, born in this order, actually tell a story.
Jamieson, Fausset and Brown: Names were also significant; and those which Leah gave to her sons were
expressive of her varying feelings of thankfulness or joy, or allusive to circumstances in the history of the family.
There was piety and wisdom in attaching a signification to names, as it tended to keep the bearer in
remembrance of his duty and the claims of God.
|
Leah’s First 4 Sons (Various Commentators)
|
Stephen Armstrong: Look at the progression of Leah’s names. First she assumes that a first-born son will be
enough to win her husband over, so she names him Reuben. When Reuben fails to have that effect, she
names the next son Simeon, because she knows the Lord is taking note of her situation. After he fails to win
Jacob, she has a third son she names Levi, assuming a third time is the charm. But now that all three sons
have failed to impress Jacob, she seems to have given up hope of winning. ver her hard-hearted husband. The
fourth son is a tribute to the Lord, praise to the Lord. Leah’s husband is the Lord and she is praising Him for
His faithfulness. If you want further proof that the Lord intended Leah for Jacob, consider two of the sons she
brings into the world. Levi is the tribe of priests. And Judah is the tribe of kings. More importantly, Leah is in
the line to the Messiah, the seed promise, while Rachel isn’t.
|
Dr. Peter Pett: The names given by Leah are used to express the pain in her heart by a play on words. She is
afflicted, Yahweh has heard that she is unloved, and she feels that her husband is not really one with her. But
now that she has borne a full complement of sons - three is the number of completeness - she is confident that
he will now regard her. She knows how important sons will be to him and is aware that she has fulfilled her
responsibility.
|
Barnes: Leah had qualities of heart, if not of outward appearance, which commanded esteem. She had learned
to acknowledge the Lord in all her ways. “Simon” - answer. She had prayed to the Lord, and this was her
answer. “Levi” - union, the reconciler. Her husband could not, according to the prevailing sentiments of those
days, fail to be attached to the mother of three sons. “Judah” - praised. Well may she praise the Lord; for this
is the ancestor of the promised seed. It is remarkable that the wife of priority, but not of preference, is the
mother of the seed in whom all nations are to be blessed. Levi the reconciler is the father of the priestly tribe.
Simon is attached to Judah. Reuben retires into the background.
|
The Preacher’s Complete Homiletical Commentary: Leah was blessed with children, which compensated her
for the loss of her husband’s love. The names of the four sons successively born to her were all significant, and
betoken that pious habit of mind which recognised the hand of God in all that befel her. She called the firstborn,
Reuben, Heb. “see ye a son.” The second, Simeon, Heb. “hearing,” for God had heard her prayer and seen her
affliction. The third was named Levi, Heb. “joined.” Now, surely, would the breach be healed and the husband
and wife joined together by this threefold cord. The fourth she called Judah, Heb. “praise,” as if recording her
thankfulness that she had won the affections of her husband by bearing to him so many sons. Rachel, on the
other hand, continued barren. But she was compensated by her beauty, and by the thought that she was first
in her husband’s affections. Thus with the evils which fall to the lot of individuals, there are compensations.
|
Matthew Henry: The names Leah gave her children were expressive of her respectful regards both to God and
to her husband.
|
Henry continues: (1.) She appears very ambitious of her husband's love: she reckoned the want of it her
affliction (Gen. 29:32); not upbraiding him with it as his fault, nor reproaching him for it, and so making herself
uneasy to him, but laying it to heart as her grief, which yet she had reason to bear with the more patience
because she herself was consenting to the fraud by which she became his wife; and we may well bear that
trouble with patience which we bring upon ourselves by our own sin and folly. She promised herself that the
children she bore him would gain her the interest she desired in his affections. She called her first–born Reuben
(see a son), with this pleasant thought, Now will my husband love me; and her third son Levi (joined), with this
expectation, Now will my husband by joined unto me, Gen. 29:34. Mutual affection is both the duty and comfort
of that relation; and yoke–fellows should study to recommend themselves to each other, 1Cor. 7:33, 1Cor. 7:34.
|
Henry continues: (2.) She thankfully acknowledges the kind providence of God in it: The Lord hath looked upon
my affliction, Gen. 29:32. “The Lord hath heard, that is, taken notice of it, that I was hated (for our afflictions,
as they are before God's eyes, so they have a cry in his ears), he has therefore given me this son.” Note,
Whatever we have that contributes either to our support and comfort under our afflictions or to our deliverance
from them, God must be owned in it, especially his pity and tender mercy. Her fourth she called Judah (praise),
saying, Now will I praise the Lord, Gen. 29:35. And this was he of whom, as concerning the flesh, Christ
came.
|
Keil and Delitzsch: Leah had four sons in rapid succession, and gave them names which indicated her state
of mind: (1) Reuben, “see, a son!” because she regarded his birth as a pledge that Jehovah had graciously
looked upon her misery, for now her husband would love her; (2) Simeon, i.e., “hearing,” for Jehovah had heard,
i.e., observed that she was hated; (3) Levi, i.e., attachment, for she hoped that this time, at least, after she had
born three sons, her husband would become attached to her, i.e., show her some affection; (4) Judah (יְהוּדָה,
verbal, of the fut. hoph. of ידה), i.e., praise, not merely the praised one, but the one for whom Jehovah is
praised.
|
The Preacher’s Complete Homiletical Commentary: Leah was blessed with children, which compensated her
for the loss of her husband’s love. The names of the four sons successively born to her were all significant, and
betoken that pious habit of mind which recognised the hand of God in all that befel her. She called the firstborn,
Reuben, Heb. “see ye a son.” The second, Simeon, Heb. “hearing,” for God had heard her prayer and seen her
affliction. The third was named Levi, Heb. “joined.” Now, surely, would the breach be healed and the husband
and wife joined together by this threefold cord. The fourth she called Judah, Heb. “praise,” as if recording her
thankfulness that she had won the affections of her husband by bearing to him so many sons. Rachel, on the
other hand, continued barren. But she was compensated by her beauty, and by the thought that she was first
in her husband’s affections.
|
Utley: "Leah conceived and bore him a son and named him Reuben" Reuben (BDB 910, "behold a son" from
the VERB "to see," BDB 909) is the popular etymology for the term "seen" (BDB 906, KB 1157, Qal PERFECT,
"to see").
|
Utley: "Then she conceived again and bore a son. . .Simeon" The word "Simeon" (BDB 1035) is the popular
etymology from the Hebrew word "heard" or "the Lord heard" (BDB 1033, KB 1570, Qal PERFECT).
|
Utley: "She conceived again and bore a son. . .Levi" His name (BDB 532 I) is from the popular etymology for
"joined" (BDB 530 I, KB 522, Niphal IMPERFECT). Leah longed for a deeper emotional relationship with
Jacob.
|
Utley: Gen. 29:35 "she conceived again and bore a son. . .Judah" This one is the son that God chose to fulfill
His promise. His name means "praise" (BDB 397), which is a play on "I will praise YHWH" (BDB 392, KB 389,
Hiphil IMPERFECT). His name becomes the name of a tribe, then a nation, and then all Jewish people. The
three older sons will be rejected because of their improper acts. Again, it is interesting that God chose the
woman who was less loved to bring forth the line of the Messiah. This reversal of expected events is common
in Genesis and shows YHWH's control and sovereignty.
|
Matthew Henry: The names Leah gave her children, expressed her respect and regard, both to God and to her
husband. Reuben, or See a son, with this thought, Now will my husband love me; Levi, or joined, expecting,
Now will my husband be joined unto me. Mutual affection is both the duty and comfort of the married relation;
and yoke–fellows should study to recommend themselves to each other, 1Cor. 7:33, 1Cor. 7:34. She thankfully
acknowledges the kind providence of God in hearing her. Whatever supports and comforts us under afflictions,
or tends to our deliverance from them, God must be owned in it. Her fourth son she called Judah, or praise,
saying, Now will I praise the Lord.
|
E. W. Bullinger: praise. Hebrew. 'odeh (I shall, or. Let me praise); ye hudah (he shall be praised). Compare
Gen. 49:8...left: i.e. for a time.
|
Arthur W. Pink: [Herein is] the Gospel and the history of a sinner saved by grace is here found in veiled form.
|
Arthur Pink also describes, to some extent, how these first four sons parallel the time of the exodus.
|
Arno Gaebelein makes this grand observation: Interesting are the names of the sons of [the first 4 sons of]
Leah. Reuben (behold a Son!); Simeon (hearing); Levi (joined); Judah (praise). It is the order of the gospel.
|
To explain Arno Gaebelein: we first have the Son of God, Jesus Christ (behold, a Son!). We hear Him; we give
a listen to the gospel (hearing). In salvation, we are put in union with Jesus Christ and joined to God through
Jesus Christ (joined). Our proper response to this union is praise, which all believers will have in eternity
(praise).
|
Arthur W. Pink: Reuben, Jacob's first-born, means, “See, a Son!” This is just what God says to us through the
Gospel: to the Son of His love we are invited to look- "Behold the lamb of God." Then comes Simeon whose
name signifies “Hearing” and this points to the reception of the Gospel by faith, for faith comes by hearing, and
the promise is, "Hear, and your soul shall live." Next in order is Levi, and his name means “Joined,” telling of
the blessed Union by which the Holy Spirit makes us one with the Son through the hearing of the Word. In
Judah, which means “Praise,” we have manifested the Divine life in the believer, expressed in joyous gratitude
for the riches of grace which are now his in Christ.
|
The basic idea for this came from the writings of Arthur W. Pink. The ESV; capitalized is used below.
|
How the Names of Leah’s Sons Parallel the Exodus and the Gospel
|
Name
|
Exodus
|
The Gospel
|
Reuben
|
The sons of Jacob are afflicted (Leah remarks
that the Lord looks upon her and her situation
and sees that she is afflicted). She says, “...the
LORD has looked upon my affliction...” God
looked upon the sons of Israel and observed
that they were afflicted.
|
Leah speaks of herself as being afflicted (as we
are with the curse of the sin nature and our
personal sins). God looks upon us as afflicted
and as cursed. The solution is the Son of God
(Leah names her first son, See a Son!).
|
Scripture
|
Exodus 2:25 God saw the people of
Israel—and God knew. See Ex. 3:9, 16 as
well.
Exodus 3:16b–17 [God is speaking to the
children of Israel:] “I have observed you and
what has been done to you in Egypt, and I
promise that I will bring you up out of the
affliction of Egypt to...a land flowing with milk
and honey.” See Neh. 9:9 Acts 7:34 as well.
|
Luke 1:25 "Thus the Lord has done for me in
the days when he looked on me, to take away
my reproach among people."
Psalm 25:16–18 Turn to me and be gracious
to me, for I am lonely and afflicted. The
troubles of my heart are enlarged; bring me out
of my distresses. Consider my affliction and
my trouble, and forgive all my sins. See
Psalm 102:18–21 as well.
|
Simeon
|
Leah says, “...the LORD has heard that I am
hated...” God could hear the cries of the sons
of Israel coming up to Him from Egypt,
enslaved because they were hated. Leah’s
second son’s name means hearing.
|
God has heard of our situation here on this
earth, where we are in the slave market of sin.
We do not have the means by which we can
buy ourselves. We cannot save ourselves.
|
Scripture
|
Exodus 2:23–24 During those many days the
king of Egypt died, and the people of Israel
groaned because of their slavery and cried out
for help. Their cry for rescue from slavery
came up to God. And God heard their
groaning, and God remembered his covenant
with Abraham, with Isaac, and with Jacob.
Psalm 107:19–20 Then they cried to the LORD
in their trouble, and he delivered them from
their distress. He sent out his word and healed
them, and delivered them from their
destruction. See Ex. 3:7–9 Neh. 9:9
Psalm 107:19–20 as well.
|
Psalm 18:6 In my distress I called upon the
LORD; to my God I cried for help. From His
temple He heard my voice, and my cry to Him
reached His ears.
John 8:34–36 Jesus answered them, "Truly,
truly, I say to you, everyone who practices sin
is a slave to sin. The slave does not remain in
the house forever; the son remains forever. So
if the Son sets you free, you will be free
indeed.” See also Psalm 102:18–21
Isa. 19:20 Rom. 6:20 7:14 8:21 1Cor. 6:20
Gal. 3:31
|
Levi
|
Leah remarks, “Now this time my husband will
be attached [= joined] to me...” The sons of
Israel were to join themselves to the Lord and
allow Moses and Aaron to lead them out of
Egypt.
|
We are joined to God through Jesus Christ. It
is through Him that we have access to God.
|
|
Exodus 13:21–22 And the LORD went before
them by day in a pillar of cloud to lead them
along the way, and by night in a pillar of fire to
give them light, that they might travel by day
and by night. The pillar of cloud by day and the
pillar of fire by night did not depart from before
the people. God was thus joined to the sons of
Israel.
Exodus 14:19–20a Then the angel of God who
was going before the Host of Israel moved and
went behind them, and the pillar of cloud
moved from before them and stood behind
them, coming between the host of Egypt and
the host of Israel. The Angel of God was in
front of them and behind them; so they were
joint to Him.
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Romans 8:1 There is therefore now no
condemnation for those who are in Christ
Jesus. Galatians 3:26–28 ...for in Christ Jesus
you are all sons of God, through faith. For as
many of you as were baptized into Christ have
put on Christ. There is neither Jew nor Greek,
there is neither slave nor free, there is no male
and female, for you are all one in Christ Jesus.
The concept of being in Christ is found
throughout Scripture. Eph. 2:6, 10, 20 3:17
5:31–32 Col. 2:9–10, 12 Rom. 6:3, 5 Gal.
4:19 1Cor. 1:30 6:15 12:27 2Cor. 13:5
Philip. 3:8–9.
See the Doctrine of Union with Christ.
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Judah
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With this 4th son, Leah proclaims: “This time I
will praise the LORD.” When the sons of Israel
leave Egypt, they will sing and praise God.
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Ideally speaking, once we are saved and in
union with Jesus Christ, we are to praise
(celebrate) the Lord.
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Both Moses and Miriam sang and led singing in
great praises of the Lord in Exodus 15.
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Philip. 4:4 Rejoice in the Lord always; again I
will say, rejoice. This is the Christian life for the
mature believer.
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We can use this progression of the sons’ name either to God’s grace to His people in slavery; or God’s grace
to His people in the slave market of sin.
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Clarke on the naming of a son: The intelligent and pious care of the original inhabitants of the world
to call their children by those names which were descriptive of some remarkable event in providence,
circumstance of their birth, or domestic occurrence, is worthy, not only of respect, but of imitation. As
the name itself continually called to the mind, both of the parents and the child, the circumstance from
which it originated, it could not fail to be a lasting blessing to both. How widely different is our custom!
Unthinking and ungodly, we impose names upon our offspring as we do upon our cattle; and often the
dog, the horse, the monkey, and the parrot, share in common with our children the names which are
called Christian! Some of our Christian names, so called, are absurd, others are ridiculous, and a third
class impious; these last being taken from the demon gods and goddesses of heathenism. May we
hope that the rational and pious custom recommended in the Scriptures shall ever be restored, even
among those who profess to believe in, fear, and love God! Clarke, I believe, really takes this too
far, into the realm of legalism.
4 sons of Leah are listed here; and 2 additional sons are named in Gen. 30:18–20.
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The Sons of Leah in the Bible
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Lists of the sons of Leah are listed
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Scriptural References
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The sons of Leah are born to her.
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Gen. 29:32–35 30:18–20
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The sons of Leah are listed, as Jacob takes residence in the Land of
Promise.
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Gen. 35:23
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The sons of Leah and their children; moving to Egypt.
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Gen. 46:8–15
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The sons of Leah are blessed by Jacob.
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Gen. 49:1–15
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The sons of Leah (now tribes of Israel) in Egypt.
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Exodus 1:1–3a
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The tribes and clans from Leah.
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Exodus 6:14–18
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The sons of Leah in the genealogies.
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1Chron. 2:1
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Chronicles could be consulted to explore the lines of these 6 sons. The latter half of the book of Joshua could
be consulted for the distribution of land to the various tribes.
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Leah: God Selects What Man Rejects (Bible journaling); from Pinterest; accessed August 11, 2017.
The Preacher’s Complete Homiletical Commentary on God’s Blessing of Leah
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LEAH THE FRUITFUL. While Rachel enjoyed the highest place in Jacob’s affection, she was "barren"—a
grievous affliction to one who might possibly be the mother of the promised Seed. The fruitfulness of Leah
was—
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1. Expressly caused by God. The Lord, who had decreed temporary barrenness for Rachel the fair, opened
the womb of Leah the despised; neither to compensate Leah for the loss of Jacob’s love, nor to punish
Jacob for his sinful partiality; but to manifest his power, to show that children are the heritage of the Lord,
to vindicate his sovereignty, to attest that God giveth families to whomsoever he will, and to suggest that
the line of promise was designed to be not the fruit of nature, but the gift of grace.
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2. Thankfully acknowledged by Leah. While cherishing the hope that her children would eventually unite
Jacob’s heart to her own, she delightedly recognized her exceptional fruitfulness as a special mark of
Jehovah’s favor, and gave expression to her gratitude in the naming of her sons: Reuben, see, a son!
Simeon, hearing; Levi, joined; Judah, praise.
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3. Enviously beheld by Rachel. This appears from the opening statement in the ensuing chapter; and this,
though perhaps as natural as Leah’s sense of pain at Rachel’s preference by Jacob, was yet as sinful as
Jacob’s excessive partiality towards herself.
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The Preacher’s Complete Homiletical Commentary; edited by Joseph S. Exell, 1892; from e-sword, Gen. 29:31–35
(Homiletics).
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The marriage arrangement that Jacob had (which will include the personal servants of his wives) is quite unusual;
and yet, the entire Jewish race comes from Jacob, two wives and two wife-surrogates (not exactly mistresses).
God takes all of the bad decisions made by all of the parties involved, and from that comes the Jewish people.
This is one of the many illustrations of Rom. 8:28 in the Old Testament.
The ESV; capitalized will be used throughout. Lord is their indication that Yehowah has been used.
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The Use of Yehowah and Elohim in Genesis 29–30
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E. W. Bullinger makes the interesting observation: Jehovah used with the five sons (Gen. 29:31–35 and
Gen. 30:24). Elohim is used with six (Gen. 30:2, Gen. 30:6, Gen. 30:17, Gen. 30:18, Gen. 30:20, Gen. 30:23).
No title used with Benjamin (Gen. 35:16–18).
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Some suggest that there are different writers for these different sections (the infamous JEPD theory). Let me
suggest, instead, that there was a stronger and deeper communion with God when Yehowah is used.
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Let’s looks at the passages noted; first those where Lord is found:
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Gen. 29:31–35 When the Lord saw that Leah was hated, He opened her womb, but Rachel was barren. And
Leah conceived and bore a son. She called his name Reuben, for she said, "Because the Lord has looked
upon my affliction; for now my husband will love me." She conceived again and bore a son, and said, "Because
the Lord has heard that I am hated, he has given me this son also." And she called his name Simeon. Again
she conceived and bore a son, and said, "Now this time my husband will be attached to me, because I have
borne him three sons." Therefore his name was called Levi. And she conceived again and bore a son, and said,
"This time I will praise the Lord." Therefore she called his name Judah. Then she ceased bearing.
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Gen. 30:24 And she called his name Joseph, saying, "May the Lord add to me another son!"
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Now the passages where Elohim (God) is found:
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Gen. 30:2 Jacob's anger was kindled against Rachel, and he said, "Am I in the place of God, who has withheld
from you the fruit of the womb?"
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Gen. 30:6 Then Rachel said, "God has judged me, and has also heard my voice and given me a son."
Therefore she called his name Dan.
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Gen. 30:17–18 And God listened to Leah, and she conceived and bore Jacob a fifth son. Leah said, "God has
given me my wages because I gave my servant to my husband." So she called his name Issachar.
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Gen. 30:20 Then Leah said, "God has endowed me with a good endowment; now my husband will honor me,
because I have borne him six sons." So she called his name Zebulun.
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Gen. 30:22–23 Then God remembered Rachel, and God listened to her and opened her womb. She conceived
and bore a son and said, "God has taken away my reproach."
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Some would claim that this supports the notion that there was a writer (the Yawist) who used the name Yehowah
and another, the Elohimist, who used the name Elohim. Then these narratives were woven together.
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I have already suggested that this family history was recounted, in these passages in particular, by various
members of Jacob’s family: specifically Jacob, Leah and Rachel. It is the most natural thing in the world, when
recounting family history, for Jacob to speak about most of the narrative, but for his wife Leah to speak of her
children who are born to her followed by Rachel, who gives her point of view and speaks of her children (some
of them born through her surrogate, Bilhah). If this is the case, then it is certainly possible that Leah, when
closest to God, uses His personal name, Yehowah. Rachel mostly uses the name Elohim, but not exclusively.
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Furthermore, there is no clear delineation—we find Elohim used in Gen. 30:22–23, which leads into v. 24, which
is clearly a continuation of vv. 22–23, where Rachel uses God’s personal name, Yehowah. The name
Yehowah is also found in Gen. 30:27, 30 31:3, 35, 49; and Elohim is found in Gen. 31:5, 7, 9, 11, 13, 16, 24,
29, 42, 50, 53. So, you see that these names are intermingled.
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The JEPD theory, which assigns various authors to various portions of Genesis; and who wrote their portions
years after; and then someone else is credited with weaving the narratives together—and then, this is somehow
sold to the people of Israel hundreds of years later as the Word of God (which, apparently, they did not have
before)—well, all of this sounds a bit fantastic, overly complex, and forced. See Documentary Hypothesis (the
JEPD Theory) (HTML) (PDF) (WPD) for more information.
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Ballinger’s translation of Genesis 29:31–35 Now the LORD saw that Leah was unloved, and He opened her
womb, but Rachel was barren. Leah conceived and bore a son and named him Reuben, for she said, "Because
the LORD has seen my affliction; surely now my husband will love me.” Then she conceived again and bore
a son and said, "Because the LORD has heard that I am unloved, He has therefore given me this son also.”
So she named him Simeon. She conceived again and bore a son and said, "Now this time my husband will
become attached to me, because I have borne him three sons.” Therefore he was named Levi. And she
conceived again and bore a son and said, "This time I will praise the LORD.” Therefore she named him Judah.
Then she stopped bearing.
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Ballinger’s Analysis of Gen. 29:31–35 Birth of the First Four Patriarchal Ancestors
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1. In this final scene the focus is strictly on Leah the unloved one.
2. She does all the speaking.
3. V. 31 is background information which is necessary for her pronouncements in connection with the birth
of her four sons.
4. Her statements after the birth of her four sons her isolation and her longing for Jacob’s affection.
5. The expression "and the LORD saw" always indicates that He is about to act in a decisive fashion.
6. Here He acts on behalf of the beleaguered wife who suffered soul misery seeing the affection showered
on her pretty sister while she at best was treated more like a friend.
7. The verb "was unloved" is literally, "was hated" to poignantly show the disparity of treatment between the
two women on the part of the husband.
8. Leah was not a fulfilled wife, and God took this into account and proceeded to act on her behalf.
9. "He opened her womb" so as to bless here with one of the crowning joys of a woman’s life in societies
that valued motherhood.
10. By contrast "Rachel was barren."
11. Like Sarah and Rebekah before her she was tested in this same way.
12. The stage is set for Leah’s testing and Rachel’s testing.
13. We will see how these two believers handled their testing.
14. Leah becomes pregnant and gives birth to the first of Jacob’s twelve sons.
15. She names him Reuben which sounds like "see a son."
16. This meaning squares with her exuberant "Surely Yahweh has seen my affliction."
17. She was absolutely on point in her attribution of God’s watch/care over her.
18. Her perception mirrors the experience of the persecuted Hagar (16:11).
19. The second part of her explanation for the birth of her firstborn is naïve.
20. She sees the birth of Reuben as a way that God will bring her Jacob’s love: "Surely now my husband will
love me."
21. Her faulty perception elicits compassion from the reader.
22. Human experience tells that this would not rectify the situation.
23. With the birth of her second son, Leah gives a twofold explanation of the name Simeon.
24. Leah was bitterly disappointed that her husband did not come to love her as she imagined he would when
Jacob’s firstborn came on the scene (v. 34).
25. So in the case of Simeon we have a much more realistic assessment of situation between her and her
husband.
26. The name Simeon is based on the Hebrew verb "to hear" (shama).
27. With the birth of her 2nd son she simply acknowledges that God cares for her even if her husband
remains indifferent to her plight.
28. She does not appear to be bitter but simply resigned to her situation.
29. Her soliloquy at the birth of the 3rd son has her reverting to the wishful thinking that colored her thinking
with the birth of Reuben (v. 34).
30. Levi perhaps means "attached/joined."
31. Her desperate hope that Jacob will love her in the same fashion he loves Rachel is somewhat bolstered
by her wish that her husband cannot but help to love her now that she has born him three sons!
32. With the birth of her 4th son we see the transformation in her understanding (v. 35).
33. She names him Judah which means something like "he shall be praised."
34. Leah says nothing in regard to her forlorn love for her husband.
35. She has turned a corner in her thinking.
36. She simply took the occasion to "praise the LORD."
37. There is no bitterness or feelings of self-pity with the birth of her 4th son.
38. She accepts the blessing of this son apart from any wishful thinking.
39. For the moment at least she seems content with things as they stand and praises God.
40. After the birth of Judah Leah "stopped bearing."
41. We are not told why.
42. The narrative does not tells us God closed her womb.
43. It could be that her and her husband stopped having sex.
44. Or it could be due to divine intervention.
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Ron Snider’s translation of Genesis 29:31–35 Now the lord saw that Leah was unloved, and he opened her
womb, but Rachel was barren. And Leah conceived and bore a son and named him Reuben, for she said,
"Since yhwh has looked on my Affliction, so that now my husband will love me." Then she conceived again
and bore a son and said, "because the lord has heard that I am unloved, he has therefore given me this son
also." So she named him Simeon. And she conceived again and bore a son and said, "Now this time my
husband will become attached to me, because I have borne him three sons." Therefore he called his name
levi. And she conceived again and bore a son and said, "This time I will praise YHWH." Therefore she called
his name Judah. Then she stopped having children.
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Ron Snider Summarizes Genesis 29:31–35
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1. The unsavory situation in which Jacob finds himself will not be resolved or eliminated for the rest of
his life.
2. He is here at the urging of his mother and ill equipped to deal with the problems he now faces.
3. He is a bigamist, although unwillingly, stuck with a woman he does not love.
4. Whatever tensions existed between Rachel and Leah in their own home are now transferred to his
household.
5. Since he did not have to wait seven years for Rachel it is understandable that he would be quite
excited by his marriage to her.
6. It is only to be expected that he would favor Rachel, since she was his choice as a wife in the first place.
7. God takes note of the situation which Leah has gotten herself into.
8. She is by no means guiltless in the deception of Jacob, since she willingly complied with the trickery.
9. Nevertheless, she finds herself in a marriage of convenience, in which little or no love is shared.
10. Her lot is one of neglect and loneliness.
11. God is aware of this and provides for her a child by her husband Jacob.
12. It seems obvious that Jacob, for whatever motives or reasons, occasionally had sex with Leah as well
as Rachel.
13. There can be little doubt that this was at best perfunctory. done out of duty with no feeling or
indifference
14. Leah is given children, once again demonstrating that the Lord is the one who controls the fortunes of
pregnancy and childbirth.
15. Her first son is named Reuben, "look a son" expressing some of her surprise at her good fortune.
16. However, she mistakenly assumes that this will somehow cause Jacob to fall in love with her.
17. Children do not help a marriage in any way, and certainly do not hold a marriage together.
18. Leah does, however, attribute the blessings in her life to YHWH, indicating that she was oriented to
certain spiritual realities.
19. She expresses the idea that God has observed her plight, noting the attribute of omniscience.
20. Although this birth does not solve or alleviate her problem, she continues to pray about it and conceives
again.
21. The name Simon, reflects the idea of her prayers and God's attention to those prayers.
22. During the third year of the seven Jacob is serving she becomes pregnant again.
23. In all this time Rachel, who has the bulk of Jacob's time and affection is unable to conceive.
24. As we will observe shortly, she did not do so well under her test, but was frustrated and eaten up by
mental attitude sins.
25. The third son Leah hopes will cause her husband to become attached to her, a concept less demanding
than actual love.
26. Try as she might, Leah will not ever get what she so desperately wants, which is the love of her RM,
since Jacob is not her right man.
27. Jacob is aware of all her desire in this matter as expressed in vs 34, where he names Levi.
28. Once again, Leah becomes pregnant and gives birth to a fourth son.
29. The name of this son does reflect that her thinking has changed after the birth of the previous three.
30. She seems to have stopped hoping that she may win her husband's affection through the process of
bearing children.
31. This son she names Judah, reflecting her thanksgiving toward the one who has blessed her with
children.
32. While she may have understood that she could never have Jacob's love, she does not fully give up
on this hope. 30:20
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——————————
A Set of Summary Doctrines and Commentary
The idea here is, there are things which we find in this chapter which are extremely important.
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Why Genesis 29 is in the Word of God
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1. This narrative shows us that a one-shot experience (in this case, seeing and speaking with God) is not
automatically the gate to spiritual maturity. Jacob, in the previous chapter, had a vision of God, heard
God speak to him; and yet, he has not turned his life around. He lacked truth (Bible doctrine) in his soul.
2. It is clear that God is behind all the events of this chapter, even though Jacob does not acknowledge God
as Abraham’s servant did.
3. Because of the change of focus of the first 30 verses and the final 5 verses, it appears that Jacob
recorded the first 30 (including a very personal verse about Rachel); but that Leah probably spoke the
final 5 verses. This, along with other passages, leads us to what I believe is the most accurate view of
the authorship of Genesis and how it all came together—very naturally and very organically.
4. We see in this chapter that, whatever a man sows (Jacob deceiving his father), that he also reaps (Jacob
being deceived by Laban). A clear parallel is drawn between the two deceptions.
5. Although the custom with bed sheets is not spoken of directly in this chapter, it was probably employed.
This is completely explained in this chapter.
6. Leah names her first 4 children. These names parallel both the exodus and the gospel.
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These are things which we learn while studying this particular chapter.
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What We Learn from Genesis 29
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1. It is clear from this narrative that we are reading Jacob’s words, the witness to these events. He goes
into great detail on the day’s events, which could be easily summed up by a very short verse.
2. This chapter gave us some time to discuss languages of the peoples in these different areas, but we did
not come to any clear conclusions.
3. We studied the providence of God in this chapter.
4. We had reason to reference the Dual Authorship of Scripture doctrine.
5. We discussed Leah’s eyes at length, but without coming to a clear conclusion.
6. It is clear that Jacob enters into a polygamous relationship. We use that as a springboard to discuss the
various marriage configurations found in the Bible and what they mean. There was a propaganda meme
which was both anti-Bible and pro-gay marriage; so we discuss that, and its distortions.
7. There was a great deal of discussion of Jacob marrying 2 women; and the doctrine of Polygamy was
referenced.
8. We took the opportunity to reference Blessing by Association.
9. I provided a likely narrative which explains the actions of Laban, Rachel and Leah.
10. The doctrine of God’s discipline is included (by Wenstrom and by R. Dean).
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Many chapters of the Bible look forward to Jesus Christ in some way or another. A person or situation might
foreshadow the Lord or His work on the cross (or His reign over Israel in the Millennium). The chapter may
contain a prophecy about the Lord or it may, in some way, lead us toward the Lord (for instance, by means of
genealogy).
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Jesus Christ in Genesis 29
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The line of Jesus Christ is continued in this chapter in Gen. 29:35 And she conceived again and bore a son,
and said, "This time I will praise the LORD." Therefore she called his name Judah. Then she ceased bearing.
The line of Jesus Christ would go through Judah. Interestingly enough, the line of Jesus does not go through
the favored wife of Jacob, but through the wife that Jacob was tricked into marrying.
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The entire gospel of Jesus Christ is found in the names of the first 4 sons of Leah.
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Interestingly enough, the Jews themselves will be named as a people from the name of Judah.
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Although God does not speak to Jacob in this chapter, His pervading Presence is a given.
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Dr. Robert Dean, Jr. Summarizes Genesis 29
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1) God is present with Jacob during these 20 years. That is what God promised when He appeared to Jacob
in chapter 28. For 20 years Jacob has nothing but that promise to rely on, there is no more visitation from
God, no more direct revelation. In a sense he is very similar during that period to the church age believer,
trusting in a promise of God, waiting for God to bring about that which He has promised. So what we see
during this period is this covert operation of God. God is clearly guiding and directing, but we don't see
it. It is all behind the scenes. Jacob isn't aware of it until it is over with. There are a lot of similarities
between chapter 29 and chapter 23 of Genesis where Abraham sent his faithful servant to go back to the
homeland to find a bride for Isaac. But if we do a contrast between these two events, when the faithful
servant goes back to Haran he is praying along the way for God to guide and direct him. He is setting it
up. But you don't see that with Jacob. It is obviously absent from the text. He is just moving forward and
yet God is the one who will bring Rachel to him. So we have these two terms developing, overt and covert.
By overt is meant an external operation of God that is open to view, it is readily observable, discernable
and clearly recognizable as the work of God in somebody's life. We saw that brought out in the text in
Genesis 23 when the faithful servant prays that God would indicate who the right woman was for Isaac
because certain things would happen when he came to the well. So we can say that this is definitely the
work of God. But on the other hand in many instances in Scripture God works in a covert manner. The
word "covert" means concealed or veiled or secret. In other words, we know God works and controls
history but He doesn't do it in an overt manner. He is not out their manipulating human leaders, He is not
revealing Himself externally to human leaders, He is not giving external orders or direction to human
leaders as to what they should do. He is working behind the scenes in and through the volition of human
leaders, He controls the thoughts/the heart of the king, Proverbs says, but He does it in a covert manner.
The important thing in making this distinction is we have to realize that God ultimately governs His
creation, and so we can always say that in some sense everything is the will of God and God was
working, but we may not know it or perceive it at the time. We may not come to a decision and God is
going to turn a green light one way and a red light another way. But God is going to be working behind
the scenes in various people, circumstances and events, so that the options that we have at that point
of decision-making are there because God brought them there. God guides and directs in a completely
covert manner. Afterward, as we go down the road a bit, we can look back and see how God
superintended and managed the circumstances to bring about His will. But too often when we are in those
circumstances we don't know, because part of the issue is: are we just going to relax and trust God and
use the doctrine in our souls to make decisions? So we have this contrast between the way God works
overtly and His covert conclusion.
2) God is working out the promises that He has already made to Abraham, Isaac and Jacob with reference
to the Abrahamic covenant. He has promised Abraham the land, seed and blessing. This is reconfirmed
to Isaac and reconfirmed to Jacob at Bethel. Despite Jacob's behavior, his conniving, and all of the things
that Jacob is doing he still ends up being a blessing to Laban. Ultimately God works to bless Jacob, not
because of who Jacob is or what he has done, but because of the Abrahamic covenant, and He is
demonstrating His character of unconditional grace through Jacob to those around him. God is also
working in Jacob's in the same way He works in our life to teach us various spiritual truths, to drive home
these principles related to spiritual life and to prepare him for the next stage. The next stage is to return
to Canaan where he is going to be in closer proximity to Esau where he has to go to the next stage which
is in relationship to his sons, and eventually there is the Joseph narrative which takes them down to
Egypt. Jacob is eventually going to die down in Egypt. But God is working in each stage to prepare him
for the next stage. The same thing is happening in our life. God is working certain circumstances right
now to give us tests to use and apply doctrine, to prepare us for future test, events, and circumstances,
and to prepare us for whatever service or ministry He has for us in the future.
3) There is no explicit doctrine taught in these chapters. We don't go to these chapters to learn about
justification by faith alone, to develop a theology of prayer, to understand covenant. But what we see here
is the outworking of God's providential management of not only human history but our individual lives as
He moves us down that path toward spiritual maturity. There are two doctrines that are illustrated in this
section that relate to God's work in the sanctification or spiritual growth of the believer. The first is divine
discipline. There is an element of divine discipline in what happens to Jacob the conniver. He is the one
who tried to manipulate the blessing of God by conniving and outmaneuvering his brother Esau, rather
than resting in God's provision. The result was it created all this trauma in the family. Now what is going
to happen? He is going to be the victim of Laban's maneuvering, is going to end up with the wrong sister,
he ends up married to two women, there is conflict and competition in the family, and all of this plays itself
out in a very negative way in the history of the foundation of Israel. And it is all because of the attempts
to get God's way our way. God has top discipline Jacob and he is going to reap what he sowed. Just as
he has sowed this manipulative methodology he is going to become the victim of that same methodology
and is going to reap the negative consequences from it.
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Carroll summarizes portions of the Genesis narrative very much like Edersheim does.
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B. H. Carroll Summarizes Genesis 29
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The rest of this chapter we devote to Jacob's life in Haran (Genesis 29-31:55), a period of twenty years. He
enters tliat country afoot, with nothing but the clothes he had on and the staff in his hand. He comes out an
exceedingly rich man, very much married, with twelve children. Another son was born later. The lesson
commences with telling how he arrived at Haran and stopped at the well, perhaps the same at which old Eliezer
stopped when he went after a bride for Isaac. Here he meets Rachel, the one woman throughout his life he was
to love. She was a little girl about ten or twelve years old, or she would not have bad charge of the flock by
herself. But in Oriental countries a girl of twelve is equal in maturity to a girl of seventeen here. It was a case
of love at first sight. He never loved another woman while he lived. After they were made known to each other
(v. II), "And Jacob kissed Rachel and lifted up his voice and wept." My first question is, Why did he weep after
kissing that girl? I leave that for you to find out. When Brother Truett and his wife were here, looking toward
each other just about like Jacob and Rachel, and we were passing over this, I gave that same question. Some
of the class answered, "He wept because he had not commenced that work sooner." And one ill-natured young
preacher said, "He wept because Rachel had been eating onions." But Brother Truett's wife gave the true
answer. See who of you will give it.
The next remark is on the Gen. 29:14 : "And Laban, the father of Rachel, said unto him, Surely thou art my bone
and my flesh. And he abode with him a month of days," i.e. he stayed as a guest for a full month. A guest
must not stay too long. So naturally Laban raised the question of something to do, and said to Jacob, "Because
thou art my brother," which means kinsman, "shouldst thou, therefore, serve me for nothing? Tell me what shall
be thy wages." Laban proposes a business transaction. Look at it. Jacob says, referring to the two girls – Leah,
the elder, was not beautiful and her eyes were weak, but Rachael was beautiful of form and countenance – "I
will serve thee seven years for thy younger daughter. It was the custom for the bridegroom to give presents,
and in the Orient today a man in a measure purchases his wife. But Jacob had nothing to give, but he was to
serve seven years without other wages. Young men of the present day think if they serve for a girl thirty days
that it is a great tax on them, and they begin to think how much they have paid for ice cream, streetcar fare,
buggy rides, theater tickets, etc., and begin to bring matters to a focus. They have not the love that Jacob had.
And his proposition was accepted. Next, Gen. 29:20, "And Jacob served for Rachel seven years, and they were
in his eyes but a few days for the love he had for her." There is a remarkable proof of the genuineness of his
love. This is one of the most illustrious cases of deep, personal, lifelong attachment that we have any historical
account of, and has become proverbial: "Serve seven years for Rachel." At the end of the seven years he
claimed the fulfillment of the contract. Now this young man who had practiced the deception upon his old, blind
father, has a deception practiced upon him. Laban is very tricky and unscrupulous. All that crowd up there are
shrewd traders and sharp bargainers. Whoever deals with them has to keep both eyes open, and not sleep
in the day, and not sleep very sound at any time in the night. They are that way till this day. The manner of
consummating the marriage, the betrothal of which had lasted seven years, is very simple: In a formal way the
father veils the girl and at night turns her over to the bridegroom. That ends the ceremony. I have seen a letter
today from a judge who occupies his seat for the first time, and he says one of the first acts of his administration
was to marry a couple and he tells of the ceremony, too simple to repeat, but it does not make much difference
about the form, the fact that the transfer has been made and accepted establishes the validity.
Here comes a general question, What ill-natured English poet, in order to illustrate what he calls the disillusions
that follow marriage said, "With Rachel we lie down at night; in the morning, behold it is Leah"? I don't agree
with him at all. There have been thousands and thousands of marriages where there was not only no disillusion
after the marriage was consummated, but an ever-deepening, lifelong attachment. I expect if some woman had
written a couplet she would have put it: "With George Washington we lie down at night, and in the morning, lo
I it is Benedict Arnold." It sounds smart, but you ought not to have any respect for any man who reflects upon
the sanctity of the marriage relation. I knew a couple who married early, the man about twenty-three, and the
girl about eighteen. After twenty-five years had passed the man said, "I have not been anywhere in the world
that she has not been with me. Even when I go hunting, fishing, traveling, she is with me. And there has never
been an hour since I married her that I had not rather be with her than with anybody else in the world." And the
woman said the same thing. I think that kind of testimony is much better than the English poet's testimony.
Jacob was very indignant at the cheat perpetrated upon him. He did not love Leah, and he did not want her at
all. The explanation that Laban made is so thin that it won't hold water. It is not true that in the East you cannot
marry the younger until the older is disposed of. Laban then said, "As soon as the week of wedding festivities
is over, I will let you have Rachel, provided you will serve seven more years. You can take her at the end of the
week, but you take her on a credit until you have served the seven years." Jacob made that trade. Fourteen
years of hard work! I want you to think of that whenever you think of the bad things Jacob did; think also of the
good points in the man.
Now we come to the evils of polygamy forced upon Jacob. He never wanted but one woman, but this trickery
of his uncle gave him two, and the jealousy of these two wives fastened upon him two more; so that there were
two wives and two concubines. For quite a while the strife between the two wives goes on. What kind of a home
do you suppose that was? Among the Mormons they do sometimes give a separate house to each wife, but
others put a dozen in the same house. Jealousy is certain to develop and cause conflict among the children.
A struggle between these two wives is manifested in the names given to the children. Leah, in these seven
years, bore Jacob seven children, six sons and one daughter. Rachel bore one son, Joseph, and afterward
another. The two maidservants bore two each. That makes twelve sons. I will call the names out in the order
in which they were born. Reuben, Leah's firstborn, means "See, a son." It expresses her pride, that Jacob's
firstborn was a son, and not a daughter. Simeon, her second, means "a hearing": that she asked God, as the
love of her husband had not come when Reuben was born as she supposed, to send her another child, but
Jacob still did not love her. Levi, her third, means "a Joiner"; "Now I will be joined to my husband." But he did
not join them. Judah, her fourth, means "praise"; "Praise Jehovah for the blessing that has come upon me, now
that I have borne four sons to my husband."
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From An Interpretation of the English Bible, by Dr. B.H. Carroll; from e-sword; Genesis 25:19-28:9. Updated.
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Alfred Edersheim wrote a book called The Bible History, Old Testament, which is very similar to Josephus,
where he simply rewrites much of what is in the Bible, and adds in notes and comments as he deems to be
relevant. This volume of the book is entitled The World Before the Flood, and The History of the Patriarchs.
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This comes from Chapter 17, entitled Jacob's Vision at Bethel - His Arrival at the House of Laban - Jacob's
double Marriage and Servitude - His Flight from Haran - Pursuit of Laban, and Reconciliation with Jacob
(GENESIS 28:10-31:55).
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Edersheim Summarizes Genesis 29
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No further incident worth recording occurred till Jacob reached the end of his journey in "the land of the people
of the East." Here he found himself at a "well," where, contrary to the usual custom, three flocks were already
in waiting, long before the usual evening time for watering them. Professor Robinson has made this personal
observation, helpful to our understanding of the circumstances: "Over most of the cisterns is laid a broad and
thick flat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole we found in many
cases covered with a heavy stone, which it would require two or three men to roll away." We know not whether
these flocks were kept waiting till sufficient men had come to roll away the stone, or whether it was the custom
to delay till all the flocks had arrived. At any rate, when Jacob had ascertained that the flocks were from Haran,
and that the shepherds knew Laban, the brother of Rebekah, and when he saw the fair Rachel, his own cousin,
coming with her flock, he rolled away the stone himself, watered his uncle's sheep, and in the warmth of his
feelings at finding himself not only at the goal of his journey, but apparently God-directed to her whose very
appearance could win his affections, he embraced his cousin. Even in this little trait the attentive observer of
Jacob's natural character will not fail to recognize "the haste" with which he always anticipated God's leadings.
When Laban, Rachel's father, came to hear of all the circumstances, he received Jacob as his relative. A
month's trial more than confirmed in the mind of that selfish, covetous man the favorable impression of Jacob's
possible use to him as a shepherd, which his first energetic interference at the "well" must have produced. With
that apparent frankness and show of liberality under which cunning, selfish people so often disguise their
dishonest purposes, Laban urged upon Jacob to name his own "wages." Jacob had learned to love Rachel,
Laban's younger daughter. Without consulting the mind of God in the matter, he now proposed to serve Laban
seven years for her hand. This was just the period during which, among the Hebrews, a Jewish slave had to
serve; in short, he proposed becoming a bondsman for Rachel. With the same well-feigned candor as before,
Laban agreed: "It is better that I give her to thee, than that I should give her to another man (to a stranger)."
The bargain thus to sell his daughter was not one founded on the customs of the time, and Laban's daughters
themselves felt the degradation which they could not resist, as appears from their after statement, when
agreeing to flee from their father's home: "Are we not counted of him strangers? for he has sold us."
(Genesis 31:14, 15)
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The period of Jacob's servitude seemed to him rapidly to pass, and at the end of the seven years he claimed
his bride. But now Jacob was to experience how his sin had found him out. As he had deceived his father, so
Laban now deceived him. Taking advantage of the Eastern custom that a bride was always brought to her
husband veiled, he substituted for Rachel her elder sister Leah. But, as formerly, God had, all unknown to them,
overruled the error and sin of Isaac and of Jacob, so He did now also in the case of Laban and Jacob. For Leah
was, so far as we can judge, the one whom God had intended for Jacob, though, for the sake of her beauty,
he had preferred Rachel. From Leah sprang Judah, in whose line the promise to Abraham was to be fulfilled.
Leah, as we shall see in the sequel, feared and served Jehovah; while Rachel was attached to the superstitions
of her father's house; and even the natural character of the elder sister fitted her better for her new calling than
that of the somewhat petulant, peevish, and self-willed, though beautiful younger daughter of Laban. As for the
author of this deception, Laban, he shielded himself behind the pretense of a national custom, not to give away
a younger before a first born sister. But he readily proposed to give to Jacob Rachel also, in return for other
seven years of service. Jacob consented, and the second union was celebrated immediately upon the close of
Leah's marriage festivities, which in the East generally last for a week. It were an entire mistake to infer from
the silence of Scripture that this double marriage of Jacob received Divine approbation. As always, Scripture
states facts, but makes no comment. That sufficiently appears from the lifelong sorrow, disgrace, and trials
which, in the retributive providence of God, followed as the consequence of this double union.
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The sinful weakness of Jacob appeared also in his married life, in an unkind and unjust preference for Rachel,
and God's reproving dealings in that He blessed the "hated" wife with children, while he withheld from Rachel
a boon so much desired in a family where all that was precious stood connected with an heir to the promises.
At the same time, this might also serve to teach again the lesson, given first to Abraham and then to Isaac, how
especially in the patriarchal family this blessing was to be a direct gift from the Lord. (See also Psalm 127:3)
Leah bore in rapid succession four sons, whom she significantly named Reuben (" behold! a son"), saying,
"Surely Jehovah hath looked upon my affliction;" Simeon ("hearing"), "Because Jehovah hath heard that I was
hated;" Levi ("cleaving," or "joined"), in the hope "Now this time will my husband cleave to me;" and Judah
("praised," viz., be Jehovah), since she said: "Now will I praise Jehovah." It deserves special notice, that in the
birth of at least three of these sons, Leah not only recognized God, but specially acknowledged Him as
Jehovah, the covenant-God.
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Genesis 29 in a Graphic Nutshell (a graphic); from Pinterest; accessed August 11, 2017.
This is the first time I have come across these graphic nutshells (that is my name for them). Text and graphics
are combined to give an overview for a chapter of the Bible (which is probably being done for biographies, books,
sets of chapters and possibly even doctrines). What I particularly like about this graphic is, it uses quotations
directly from this chapter. Even though this seems very elementary, this chart makes it easy for us to read and
get the gist of the chapter, visually and with words.
——————————
Addendum
I had wondered if anyone else noticed that Jacob leaving the land of promise twice was a type of nation Israel.
Looks like Scofield did.
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Jacob as a Type of Israel (from C. I. Scofield)
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Jacob at Haran becomes a sterling illustration, if not type, of the nation descended from him in its present long
dispersion. Like Israel, he was:
(1) Out of the place of blessing (Gen. 26:3).
(2) without an altar (Hosea 3:4–5).
(3) gained an evil name (Gen. 31:1 Rom. 2:17–24).
(4) but was under the covenant care of Jehovah (Gen. 28:13–14 Rom. 11:1, 25–30).
(5) and was ultimately brought back (Gen. 31:3 35:1–4 Ezek. 37:21–23).
The personal lesson is obvious: while Jacob is not forsaken, he is permitted to reap the shame and sorrow of
his self-chosen way.
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C. I. Scofield, Scofield Notes from the Scofield King James’ Bible; from e-Sword, Gen. 29:1.
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I am taking this position under advisement; and this may be a moot point anyway.
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Wenstrom Argues that Leah was Jacob’s Right Woman
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The Word of God indicates that Leah and not Rachel was Jacob’s right woman as indicating by the following.
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First of all, when we take into consideration of the providence of God, which expresses the fact that the world
and our lives are not ruled by chance or fate but by God, we must acknowledge that, in spite of the
deceptiveness of Laban, Leah was Jacob’s wife. Furthermore, it was Leah, not Rachel, who became the mother
of Judah, who was to be the heir through whom the Messiah would come (cf. 49:8-12).
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Also it was Levi, a son of Leah, who provided the priestly line in later years. It seems noteworthy that both Leah
and her handmaid had at least twice the number of children as compared to Rachel and her maid (cf. 29:31-30:24; 46:15, 18, 22, 25). The firstborn was always to have a double portion and so it would seem Leah did, so
far as children are concerned.
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The fifth factor, which reveals the superiority of Leah to Rachel is that Rachel died at an early age, yet she was
the younger sister. When she died, she was buried on the way to Bethlehem (35:19) and yet when Leah died
later, she was buried with Jacob in the cave at Machpelah (49:31).
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Lastly, the Word of God reveals that Jacob chose Rachel based solely upon looks and did not take into
consideration her character as Abraham’s servant Eliezer did when selecting Rebekah for Isaac.
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Jacob was willing to go along with the deception which his mother came up with; and so, he finds himself now
in Haran, subject to the deception that his mother’s brother came up with.
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Dr. Robert Dean, Jr. on Divine Discipline
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1) In life there are two categories of suffering: deserved and undeserved. Everybody, believer and unbeliever,
goes through both categories of suffering.
2) Undeserved suffering falls into two categories: a) Suffering from self-induced misery. It is just the principle
of reaping what we sow. We get the negative consequences of bad decisions. b) There is an additional suffering
that goes on top of that, and that is divine discipline. Reaping what you sow isn't divine discipline. Divine
discipline, according to Hebrews 12, is God's family discipline on those who are members of the royal family.
It flows out of His love and is designed for the purpose of producing self-mastery, spiritual discipline, and
self-control in the life of the believer. Suffering divine discipline is a matter for spiritual training and is directed
by a loving father to His children to bring them to spiritual maturity.
3) Divine discipline is deserved suffering in the life of the believer and it is designed by God to accomplish two
things: to teach, to instruct us so that we learn certain spiritual principles in the process, and it is also designed
for correction or remedial discipline.
4) The goal of all discipline is to produce in the believer the character of the Lord Jesus Christ.
5) All divine discipline is based on love. Hebrews 12:6, "For whom the Lord loves he chastens [disciplines].."
This is not necessarily the retributive type of discipline. It is in the second part of the verse. But in this verse the
Greek word PAIDEUO [paideuw] which has the idea of training and discipline. It is the idea of teaching and
training children to have self-discipline, self-mastery, and to do that which is right because it is the right thing
to do. This is positive training for obedience. The next verse is a contrast: "and scourges every son whom he
receives." The Greek word there is the verb MASTIGOO [mastigow] and it means to whip or to flog or to
scourge. It used in Luke 18:33; John 19:1 to describe the whipping that the Lord Jesus Christ received before
He went to the cross. So this is a harsh word for retributive discipline. This is an enforcement of certain negative
consequences on a child in order to reinforce whatever other negative consequences there might be. The goal
of divine discipline is positive, to produce in the believer the character of the Lord Jesus Christ and to instill
self-mastery.
6) Every believer has arrogance skills. These have to be controlled not just in the power of the flesh because
anybody can exercise a certain amount of self-discipline in the flesh, but it has to come from a supernatural
self-discipline from the Holy Spirit. And one of the fruits of the Holy Spirit is self-mastery. As we grow and
mature as believers self-discipline is developed which is a control of the trends and the lusts of the sin nature.
That can only come about through the work of the Holy Spirit and is one form of divine discipline.
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Divine discipline, as we see from Hebrews 12:6, means that sin is not the issue at salvation. It is the issue after
salvation. Personal sin in the life of the believer is dealt with by the Lord as a family matter. It is not a matter
of getting into the family because Jesus Christ already paid the penalty for all sins on the cross—1 Peter 3:18,
"For Christ also has once suffered for sins, the just for the unjust, that he might bring us to God, being put to
death in the flesh, but quickened by the Spirit." The word translated "for" [for sins] is the Greek preposition PERI
[peri] which indicates "once concerning sins" or "once with reference to sins." Then in the next phrase is that
same English word "for" but it is a different word in the Greek, "the just for the unjust." There we have the Greek
preposition HUPER [u(per] plus the genitive, indicating substitution: "the just in the place of" or "as a substitute
for the unjust." The word there for unjust is the Greek word ADIKAIOS [a)dikaioj], so it is translated "the
righteous [the Lord Jesus Christ] for the unrighteous" because that is our core problem, unrighteousness. The
issue, therefore, is not what sins we have committed because the sins are paid for on the cross. It doesn't say
He suffered for sins, He died once for sins, He paid the sin penalty on the cross so that that is not the issue.
The issue has to do with the next clause which is righteousness. So the issue is not sin in salvation, the issue
is understanding that we must have perfect righteousness and we must have spiritual life in order to have a
relationship with God.
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The ancient historian Josephus seems to take the Old Testament texts at face value and uses them to record
the history of this era.
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Josephus’ History of this Time Period
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THE CONSTITUTION OF THE WORLD AND THE DISPOSITION OF THE ELEMENTS.
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CHAPTER 19.
CONCERNING JACOB'S FLIGHT INTO MESOPOTAMIA, BY REASON OF THE FEAR HE WAS IN OF
HIS BROTHER.
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4. So he proceeded on his journey to Mesopotamia, and at length came to Haran; and meeting with shepherds
in the suburbs, with boys grown up, and maidens sitting about a certain well, he staid with them, as wanting
water to drink; and beginning to discourse with them, he asked them whether they knew such a one as Laban,
and whether he was still alive. Now they all said they knew him, for he was not so inconsiderable a person as
to be unknown to any of them; and that his daughter fed her father's flock together with them; and that indeed
they wondered that she was not yet come, for by her means thou mightest learn more exactly whatever thou
desirest to know about that family. While they were saying this the damsel came, and the other shepherds that
came down along with her. Then they showed her Jacob, and told her that he was a stranger, who came to
inquire about her father's affairs. But she, as pleased, after the custom of children, with Jacob's coming, asked
him who he was, and whence he came to them, and what it was he lacked that he came there. She also wished
it might he in their power to supply the wants he came about.
5. But Jacob was quite overcome, not so much by their kindred, nor by that affection which might arise thence,
as by his love to the damsel, and his surprise at her beauty, which was so flourishing, as few of the women of
that age could vie with. He said then, "There is a relation between thee and me, elder than either thy or my birth,
if thou be the daughter of Laban; for Abraham was the son of Terah, as well as Haran and Nahor. Of the last
of whom (Nahor) Bethuel thy grandfather was the son. Isaac my father was the son of Abraham and of Sarah,
who was the daughter of Haran. But there is a nearer and later cement of mutual kindred which we bear to one
another, for my mother Rebeka was sister to Laban thy father, both by the same father and mother; I therefore
and thou are cousin-germans. And I am now come to salute you, and to renew that affinity which is proper
between us." Upon this the damsel, at the mention of Rebeka, as usually happens to young persons, wept, and
that out of the kindness she had for her father, and embraced Jacob, she having learned an account of Rebeka
from her father, and knew that her parents loved to hear her named; and when she had saluted him, she said
that "he brought the most desirable and greatest pleasures to her father, with all their family, who was always
mentioning his mother, and always thinking of her, and her alone; and that this will make thee equal in his eyes
to any advantageous circumstances whatsoever." Then she bid him go to her father, and follow her while she
conducted him to him; and not to deprive him of such a pleasure, by staying any longer away from him.
6. When she had said thus, she brought him to Laban; and being owned by his uncle, he was secure himself,
as being among his friends; and he brought a great deal of pleasure to them by his unexpected coning. But a
little while afterward, Laban told him that he could not express in words the joy he had at his coming; but still
he inquired of him the occasion of his coming, and why he left his aged mother and father, when they wanted
to be taken care of by him; and that he would afford him all the assistance he wanted. Then Jacob gave him
an account of the whole occasion of his journey, and told him, "that Isaac had two sons that were twins, himself
and Esau; who, because he failed of his father's prayers, which by his mother's wisdom were put up for him,
sought to kill him, as deprived of the kingdom (34) which was to be given him of God, and of the blessings for
which their father prayed; and that this was the occasion of his coming hither, as his mother had commanded
him to do: for we are all (says he) brethren one to another; but our mother esteems an alliance with your family
more than she does one with the families of the country; so I look upon yourself and God to be the supporters
of my travels, and think myself safe in my present circumstances."
7. Now Laban promised to treat him with great humanity, both on account of his ancestors, and particularly for
the sake of his mother, towards whom, he said, he would show his kindness, even though she were absent, by
taking care of him; for he assured him he would make him the head shepherd of his flock, and give him
authority sufficient for that purpose; and when he should have a mind to return to his parents, he would send
him back with presents, and this in as honorable a manner as the nearness of their relation should require. This
Jacob heard gladly; and said he would willingly, and with pleasure, undergo any sort of pains while he tarried
with him, but desired Rachel to wife, as the reward of those pains, who was not only on other accounts
esteemed by him, but also because she was the means of his coming to him; for he said he was forced by the
love of the damsel to make this proposal. Laban was well pleased with this agreement, and consented to give
the damsel to him, as not desirous to meet with any better son-in-law; and said he would do this, if he would
stay with him some time, for he was not willing to send his daughter to be among the Canaanites, for he
repented of the alliance he had made already by marrying his sister there. And when Jacob had given his
consent to this, he agreed to stay seven years; for so many years he had resolved to serve his father-in-law,
that, having given a specimen of his virtue, it might be better known what sort of a man he was. And Jacob,
accepting of his terms, after the time was over, he made the wedding-feast; and when it was night, without
Jacob's perceiving it, he put his other daughter into bed to him, who was both elder than Rachel, and of no
comely countenance: Jacob lay with her that night, as being both in drink and in the dark. However, when it was
day, he knew what had been done to him; and he reproached Laban for his unfair proceeding with him; who
asked pardon for that necessity which forced him to do what he did; for he did not give him Lea out of any ill
design, but as overcome by another greater necessity: that, notwithstanding this, nothing should hinder him
from marrying Rachel; but that when he had served another seven years, he would give him her whom he loved.
Jacob submitted to this condition, for his love to the damsel did not permit him to do otherwise; and when
another seven years were gone, he took Rachel to wife.
8. Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilha to
Rachel; by no means slaves, (35) but however subject to their mistresses. Now Lea was sorely troubled at her
husband's love to her sister; and she expected she should be better esteemed if she bare him children: so she
entreated God perpetually; and when she had borne a son, and her husband was on that account better
reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for
that is the signification of this name. After some time she bare three more sons; Simeon, which name signifies
that God had hearkened to her prayer. Then she bare Levi, the confirmer of their friendship. After him was born
Judah, which denotes thanksgiving.
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(34) By this "deprivation of the kingdom that was to be given Esau of God," as the first-born, it appears that Josephus thought
that a "kingdom to be derived from God" was due to him whom Isaac should bless as his first-born, which I take to be that
kingdom which was expected under the Messiah, who therefore was to be born of his posterity whom Isaac should so bless.
Jacob therefore by obtaining this blessing of the first-born, became the genuine heir of that kingdom, in opposition to Esau.
(35) Here we have the difference between slaves for life and servants, such as we now hire for a time agreed upon on both
sides, and dismiss again after he time contracted for is over, which are no slaves, but free men and free women.
Accordingly, when the Apostolical Constitutions forbid a clergyman to marry perpetual servants or slaves, B. VI. ch. 17., it
is meant only of the former sort; as we learn elsewhere from the same Constitutions, ch. 47. Can. LXXXII. But concerning
these twelve sons of Jacob, the reasons of their several names, and the times of their several births in the intervals here
assigned, their several excellent characters, their several faults and repentance, the several accidents of their lives, with
their several prophecies at their deaths, see the Testaments of these twelve patriarchs, still preserved at large in the
Authent. Rec. Part I. p. 294-443.
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It may be helpful to see this chapter as a contiguous whole:
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A Complete Translation of Genesis 29
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A Reasonably Literal Translation
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A Reasonably Literal Paraphrase
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Jacob arrives in Haran and runs into some shepherds who know Laban
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Jacob then lifted up his feet and came to the land of
the sons of the east. He looked and saw a well in the
field [before him] and he observed three flocks of
sheep there lying beside it, for they caused the flocks
to be watered from that well. [There was] a large
stone over the well opening.
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Jacob then traveled to the land of the east. He looked
out and saw a well in the field that was in front of him.
He observed three flocks of sheep lying beside the
well. The shepherds apparently watered these sheep
from this well. There was a large stone over the well
opening.
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The [shepherds typically] gathered all the flocks there
and then they would roll away the stone from over the
mouth of the well and water the sheep. Then they
returned the stone over the mouth of the well to its
place.
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The shepherds gathered their flocks there in order to
give them water. They would first remove the stone
from its place, give water to the sheep, and then place
the stone back over the well’s opening.
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Jacob said to them, “My brothers, from where [do] you
[come]?
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Jacob asked them, “My brothers, where do you all
come from?”
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They answered [him], “We [are] from Haran.”
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And they answered, “We come from Haran.”
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He asked them, “Do you know Laban ben Nahor?”
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He asked them, “Do you know Laban the son of
Nahor?”
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They answered, “We do know [him].”
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They answered, “Yes, we know him.”
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He then asked them, “[Are things] well with him?”
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He then asked them, “Are things well with him?”
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And they answered, “[Things are] well [with him]. And
look, his daughter Rachel is coming [this way] with the
sheep.”
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And they replied, “He is doing well. In fact, look, here
comes Rachel his daughter with the sheep.”
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He said, “Look, [there is] still more day [remaining]. [Is
this] not a time to gather the cattle? Water the sheep
and go; put [them out] to pasture.”
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Then Jacob remarked, “Look, there is a lot of day left.
Is this not the time that you gather your cattle and
water and pasture them?”
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They answered, “We are unable [to do those things]
until the flocks have been gathered and they have
rolled the stone away from over the well
opening—then we [can] water the sheep.”
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They answered, “We are unable to water the sheep
and put them out to pasture. First all the flocks must
be gathered and then they roll the stone away from
over the well opening—then we can water the sheep.”
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Jacob meets his family in the east
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[While] he yet spoke with them, Rachel came up with
her father’s sheep, for she [was] a shepherdess.
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Yet while he was speaking with them, Rachel came up
with her father’s sheep, for she was a shepherdess.
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And it was as Jacob saw Rachel (the daughter of
Laban his uncle) and the sheep of his Uncle Laban, he
[lit., Jacob] approaches [her; the well?] and rolled the
stone from over the well opening and watered the
sheep of his Uncle Laban.
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Then, after Jacob saw Rachel (the daughter of his
Uncle Laban) and the sheep belonging to his Uncle
Laban, he went up and rolled the stone away from
over the well and he watered his Uncle Laban’s sheep.
|
Jacob then kissed Rachel, and he lifted up his voice
and cried. Jacob made it known to Rachel that he
[was] her father’s relative and that he [is] a son of
Rebekah. Therefore, she ran to tell her father.
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Jacob then kissed Rachel, and he lifted up his voice
and cried. Jacob made it known to Rachel that he was
her father’s relative and that he is a son of Rebekah.
Therefore, she ran to tell this to her father.
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And it was as soon as Laban heard the report of Jacob
(his sister’s son), he ran to meet him. He embraced
him and kissed him and then brought him to his house.
[All the time], Jacob [lit., he] told Laban all those things
[that had happened].
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As soon as Laban heard the news about the arrival of
His nephew Jacob, he ran to meet him. Laban
embraced him and kissed him and brought him to his
house. All the while, Jacob told Laban about what had
been happening with his family.
|
Laban therefore said to him, “Surely you [are] my flesh
and bone!” Therefore, Jacob [lit., he] stayed with him
for a month of days.
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Laban therefore exclaimed, “Surely you are my flesh
and bone!” Therefore, Jacob remained there with
them for a month.
|
Jacob proposes to work for Laban in order to marry Rachel
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Then Laban said to Jacob, “Because you [are] my
brother, will you serve me for nothing? Tell me what
your wages [should be].”
|
Then Laban said to Jacob, “Look, you are my nephew;
you cannot work for nothing. Tell me what I should
pay you.”
|
Laban had two daughters: the name of the older [is]
Leah and the name of the younger [is] Rachel. The
eyes of Leah [are] weak [and timid]; but Rachel [had]
a beautiful [eye-catching] figure and an attractive
appearance.
|
Now, Laban had two daughters: Leah was the eldest
and Rachel the youngest. Leah’s eyes were weak and
timid; but Rachel had a beautiful, eye-catching figure
and she was very attractive.
|
Jacob loves Rachel, so he answered, “I will serve you
seven years for Rachel, your younger daughter.”
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Since Jacob loves Rachel, he answered, “I will serve
you seven years for Rachel, your younger daughter.”
|
Laban then said, “[It is] better that I give her to you
than I give her to another man. Stay with me.”
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Laban then said, “It is much better that I give her to
you than give her to another man. Therefore, please
stay with me; I accept your terms.”
|
Jacob served [Laban] near Rachel [for] seven years,
but they are in his estimation a few days in his love
toward her.
|
Jacob served Laban for Rachel for seven years, but
this time was, in his estimation, but a few days,
because of his love for her.
|
Laban deceives Jacob; but gives Jacob both daughters to marry
|
Jacob then said to Laban, “Give my wife [to me] for my
days [of service] have been fulfilled; so that I may go
in unto her.”
|
Jacob then said to Laban, “Give me my wife, for my
days of service to you have been completed; so that I
may take her as my wife.”
|
So, Laban gathered all the men of that place together
and he made a celebratory feast.
|
Therefore, Laban gathered all the men of that place
together and he held a celebratory feast.
|
And so it is in the evening that Laban [lit., he] takes his
daughter Leah and brings her to Jacob [lit., him]. And
Jacob [lit., he] goes in unto her.
|
Later that evening, Laban took his daughter Leah and
brought her to Jacob and Jacob had relations with her,
not knowing that she was Leah.
|
Laban also gave Zilpah his maid to his daughter Leah
[to be her] maid.
|
(Laban also gave Zilpah his maid to his daughter Leah
to be her maid.)
|
And so it is the morning and, Jacob saw [that] she
[was] Leah. Therefore, he said to Laban, “What [is]
this [that] you have done to me? Did I not serve you
for Rachel? Why have you deceived me?”
|
In the morning, Jacob saw that he had consummated
his marriage with Leah. Therefore, he went to Laban
and said, “What is this that you have done to me? Did
I not serve you in order to marry Rachel. How could
you deceive me like this?”
|
Laban then said, “[It] is not done this way in our
country, to give the youngest [daughter in marriage]
before the firstborn. Also fulfill a week of this one and
let us give you another [one] by the service which you
will perform for me [with] yet seven more years.”
|
Laban then said, “We don’t do things like that in our
country—we don’t give the youngest daughter away in
marriage before the firstborn. First fulfill this
celebratory week and we will give you another wife in
exchange for your service—just 7 more years.”
|
Jacob therefore did [what Laban said] and fulfilled
[another] week of this [celebration]. Consequently,
Laban [lit., he] gave to him Rachel his daughter for his
wife.
|
Jacob therefore fulfilled the agreement to celebrate his
wedding over the next seven days; and Laban gave
Jacob Rachel as his wife.
|
Laban also gave Rachel his daughter Bilhah, his maid,
to her for a maid.
|
(Laban also gave Rachel his daughter Bilhah, his
maid, to her for a maid.)
|
He goes in unto Rachel and he loves Rachel more
than Leah. Therefore, he served with him yet another
seven years.
|
Jacob then had relations with Rachel and he loved
Rachel more than Leah. He served Laban yet another
seven years for Rachel.
|
Leah bears 4 sons for Jacob
|
Yehowah observed that Leah is hated, so He opened
up her womb, while Rachel [was] barren. Leah
conceived and bore a son. She named him Reuben,
for she said, “Yehowah has seen my humiliation;
indeed my husband will love me [because I bore him
this son].”
|
Jehovah observed that Leah was hated, so He allowed
her to conceive, while Rachel remained barren. Leah
conceived and bore a son whom she named Reuben.
She explained, “Jehovah has looked upon my
humiliation and has given me a child so that my
husband will love me.”
|
She conceived again and bore [another] son, saying,
“Because Yehowah has heard that I am hated, He also
gives me this [son].” And she named him Simeon.
|
She conceived again and bore another son, whom she
named Simeon. She remarked, “Jehovah has heard
that I am hated; and He therefore gave me this son.”
|
She conceived again and bore a son and said, “At this
time my husband will be joined to me for I have born
three sons to him.” Therefore, she named him Levi.
|
She conceived again and bore Jacob another son,
saying, “Now, my husband will be joined to me for I
have given him three sons.” Therefore, she named
her son Levi.
|
She conceived again and bore [another] son. Then
she said, “This time I will praise Yehowah.” Therefore,
she named him Judah. Then she [temporarily] ceased
from bearing [children].
|
She conceived again and bore a fourth son. Then she
said, “This time, I will praise Jehovah.” Therefore, she
named him Judah. After that, she ceased bearing
children.
|
The following Psalms would be appropriately studied at this time: none.
I do not show this as a chapter to be covered by R. B. Thieme, Jr. in his available studies.
Word Cloud from a Reasonably Literal Paraphrase of Genesis 29
Word Cloud from Exegesis of Genesis 29
These two graphics should be very similar; this means that the exegesis of Genesis 29 has stayed on topic and
has covered the information found in this chapter of the Word of God.
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