Genesis 29:1-35

The Marriages of Jacob

29:1 So Jacob moved on ¹  and came to the land of the eastern people. ²  29:2 He saw ³  in the field a well with ⁴  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ⁵  a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds ⁶  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.

29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson ⁷  of Nahor?” “We know him,” ⁸  they said. 29:6 “Is he well?” ⁹  Jacob asked. They replied, “He is well. ¹⁰  Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob ¹¹  said, “Since it is still the middle of the day, ¹²  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” ¹³  29:8 “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 ¹⁴  the sheep.”

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. ¹⁵  29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ¹⁶  and the sheep of his uncle Laban, he ¹⁷  went over ¹⁸  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ¹⁹  29:11 Then Jacob kissed Rachel and began to weep loudly. ²⁰  29:12 When Jacob explained ²¹  to Rachel that he was a relative of her father ²²  and the son of Rebekah, she ran and told her father. 29:13 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 ²³  told Laban how he was related to him. ²⁴  29:14 Then Laban said to him, “You are indeed my own flesh and blood.” ²⁵  So Jacob ²⁶  stayed with him for a month. ²⁷ 

29:15 Then Laban said to Jacob, “Should you work ²⁸  for me for nothing because you are my relative? ²⁹  Tell me what your wages should be.” 29:16 (Now Laban had two daughters; ³⁰  the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, ³¹  but Rachel had a lovely figure and beautiful appearance.) ³²  29:18 Since Jacob had fallen in love with ³³  Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. ³⁴  Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. ³⁵  But they seemed like only a few days to him ³⁶  because his love for her was so great. ³⁷ 

29:21 Finally Jacob said ³⁸  to Laban, “Give me my wife, for my time of service is up. ³⁹  I want to have marital relations with her.” ⁴⁰  29:22 So Laban invited all the people ⁴¹  of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah ⁴²  to Jacob, ⁴³  and Jacob ⁴⁴  had marital relations with her. ⁴⁵  29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) ⁴⁶ 

29:25 In the morning Jacob discovered it was Leah! ⁴⁷  So Jacob ⁴⁸  said to Laban, “What in the world have you done to me! ⁴⁹  Didn’t I work for you in exchange for Rachel? Why have you tricked ⁵⁰  me?” 29:26 “It is not our custom here,” ⁵¹  Laban replied, “to give the younger daughter in marriage ⁵²  before the firstborn. 29:27 Complete my older daughter’s bridal week. ⁵³  Then we will give you the younger one ⁵⁴  too, in exchange for seven more years of work.” ⁵⁵ 

29:28 Jacob did as Laban said. ⁵⁶  When Jacob ⁵⁷  completed Leah’s bridal week, ⁵⁸  Laban gave him his daughter Rachel to be his wife. ⁵⁹  29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) ⁶⁰  29:30 Jacob ⁶¹  had marital relations ⁶²  with Rachel as well. He loved Rachel more than Leah, so he worked for Laban ⁶³  for seven more years. ⁶⁴ 

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ⁶⁵  he enabled her to become pregnant ⁶⁶  while Rachel remained childless. 29:32 So Leah became pregnant ⁶⁷  and gave birth to a son. She named him Reuben, ⁶⁸  for she said, “The Lord has looked with pity on my oppressed condition. ⁶⁹  Surely my husband will love me now.”

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ⁷⁰  he gave me this one too.” So she named him Simeon. ⁷¹ 

29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, ⁷²  because I have given birth to three sons for him.” That is why he was named Levi. ⁷³ 

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ⁷⁴  Then she stopped having children.

Genesis 27:1-8

Jacob Cheats Esau out of the Blessing

27:1 When ⁷⁵  Isaac was old and his eyes were so weak that he was almost blind, ⁷⁶  he called his older ⁷⁷  son Esau and said to him, “My son!” “Here I am!” Esau ⁷⁸  replied. 27:2 Isaac ⁷⁹  said, “Since ⁸⁰  I am so old, I could die at any time. ⁸¹  27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game ⁸²  for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ⁸³  I will eat it so that I may bless you ⁸⁴  before I die.”

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. ⁸⁵  When Esau went out to the open fields to hunt down some wild game and bring it back, ⁸⁶  27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ⁸⁷  it and bless you ⁸⁸  in the presence of the Lord ⁸⁹  before I die.’ 27:8 Now then, my son, do ⁹⁰  exactly what I tell you! ⁹¹ 

Genesis 38:1-7

Judah and Tamar

38:1 At that time Judah left ⁹²  his brothers and stayed ⁹³  with an Adullamite man ⁹⁴  named Hirah.

38:2 There Judah saw the daughter of a Canaanite man ⁹⁵  named Shua. ⁹⁶  Judah acquired her as a wife ⁹⁷  and had marital relations with her. ⁹⁸  38:3 She became pregnant ⁹⁹  and had a son. Judah named ¹⁰⁰  him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had ¹⁰¹  yet another son, whom she named Shelah. She gave birth to him in Kezib. ¹⁰² 

38:6 Judah acquired ¹⁰³  a wife for Er his firstborn; her name was Tamar. 38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

Ephesians 1:6-7

1:6 to the praise of the glory of his grace ¹⁰⁴  that he has freely bestowed on us in his dearly loved Son. ¹⁰⁵  1:7 In him ¹⁰⁶  we have redemption through his blood, ¹⁰⁷  the forgiveness of our trespasses, according to the riches of his grace

Hebrews 13:10

13:10 We have an altar that those who serve in the tabernacle have no right to eat from.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 2:2

2:2 For if the message spoken through angels ¹⁰⁸  proved to be so firm that every violation ¹⁰⁹  or disobedience received its just penalty,

Hebrews 4:9-10

4:9 Consequently a Sabbath rest remains for the people of God. 4:10 For the one who enters God’s ¹¹⁰  rest has also rested from his works, just as God did from his own works.

[29:1]  ¹ tn 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.

[29:1]  ² tn Heb “the land of the sons of the east.”

[29:2]  ³ tn 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.

[29:2]  ⁴ tn Heb “and look, there.”

[29:2]  ⁵ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:3]  ⁶ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[29:5]  ⁷ tn Heb “son.”

[29:5]  ⁸ tn 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.

[29:6]  ⁹ tn Heb “and he said to them, ‘Is there peace to him?’”

[29:6]  ¹⁰ tn Heb “peace.”

[29:7]  ¹¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  ¹² tn Heb “the day is great.”

[29:7]  ¹³ tn 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.

[29:8]  ¹⁴ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[29:9]  ¹⁵ tn Heb “was a shepherdess.”

[29:10]  ¹⁶ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ¹⁷ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ¹⁸ tn Heb “drew near, approached.”

[29:10]  ¹⁹ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[29:11]  ²⁰ tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.

[29:12]  ²¹ tn Heb “declared.”

[29:12]  ²² tn Heb “that he [was] the brother of her father.”

[29:13]  ²³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ²⁴ tn 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).

[29:14]  ²⁵ tn 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).

[29:14]  ²⁶ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:14]  ²⁷ tn Heb “a month of days.”

[29:15]  ²⁸ tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.

[29:15]  ²⁹ tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.

[29:16]  ³⁰ tn 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.

[29:17]  ³¹ tn 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.

[29:17]  ³² tn Heb “and Rachel was beautiful of form and beautiful of appearance.”

[29:18]  ³³ tn Heb “Jacob loved.”

[29:19]  ³⁴ tn Heb “Better my giving her to you than my giving her to another man.”

[29:20]  ³⁵ tn Heb “in exchange for Rachel.”

[29:20]  ³⁶ sn 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.

[29:20]  ³⁷ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[29:21]  ³⁸ tn Heb “and Jacob said.”

[29:21]  ³⁹ tn Heb “my days are fulfilled.”

[29:21]  ⁴⁰ tn 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).

[29:22]  ⁴¹ tn Heb “men.”

[29:23]  ⁴² tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”

[29:23]  ⁴³ tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ⁴⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ⁴⁵ tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:24]  ⁴⁶ tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.

[29:25]  ⁴⁷ tn 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.

[29:25]  ⁴⁸ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ⁴⁹ tn 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?”

[29:25]  ⁵⁰ sn 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.

[29:26]  ⁵¹ tn 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.

[29:26]  ⁵² tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[29:27]  ⁵³ tn 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.

[29:27]  ⁵⁴ tn Heb “this other one.”

[29:27]  ⁵⁵ tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

[29:28]  ⁵⁶ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ⁵⁷ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ⁵⁸ tn 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.

[29:28]  ⁵⁹ tn 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.

[29:29]  ⁶⁰ tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”

[29:30]  ⁶¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:30]  ⁶² tn 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.

[29:30]  ⁶³ tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.

[29:30]  ⁶⁴ tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”

[29:31]  ⁶⁵ tn 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.

[29:31]  ⁶⁶ tn Heb “he opened up her womb.”

[29:32]  ⁶⁷ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ⁶⁸ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ⁶⁹ tn Heb “looked on my affliction.”

[29:33]  ⁷⁰ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ⁷¹ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (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.

[29:34]  ⁷² tn Heb “will be joined to me.”

[29:34]  ⁷³ sn 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.

[29:35]  ⁷⁴ sn 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.

[27:1]  ⁷⁵ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ⁷⁶ tn Heb “and his eyes were weak from seeing.”

[27:1]  ⁷⁷ tn Heb “greater” (in terms of age).

[27:1]  ⁷⁸ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:2]  ⁷⁹ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ⁸⁰ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ⁸¹ tn Heb “I do not know the day of my death.”

[27:3]  ⁸² tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).

[27:4]  ⁸³ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ⁸⁴ tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:5]  ⁸⁵ tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.

[27:5]  ⁸⁶ tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[27:7]  ⁸⁷ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ⁸⁸ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ⁸⁹ tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

[27:8]  ⁹⁰ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ⁹¹ tn Heb “to that which I am commanding you.”

[38:1]  ⁹² tn Heb “went down from.”

[38:1]  ⁹³ tn Heb “and he turned aside unto.”

[38:1]  ⁹⁴ tn Heb “a man, an Adullamite.”

[38:2]  ⁹⁵ tn Heb “a man, a Canaanite.”

[38:2]  ⁹⁶ tn Heb “and his name was Shua.”

[38:2]  ⁹⁷ tn Heb “and he took her.”

[38:2]  ⁹⁸ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:3]  ⁹⁹ tn Or “she conceived” (also in the following verse).

[38:3]  ¹⁰⁰ tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.

[38:5]  ¹⁰¹ tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

[38:5]  ¹⁰² tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”

[38:6]  ¹⁰³ tn Heb “and Judah took.”

[1:6]  ¹⁰⁴ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ¹⁰⁵ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:7]  ¹⁰⁶ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ¹⁰⁷ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[2:2]  ¹⁰⁸ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ¹⁰⁹ tn Grk “through angels became valid and every violation.”

[4:10]  ¹¹⁰ tn Grk “his”; the referent (God) has been specified in the translation for clarity.