Discovery BoxGenesis 29:1--30:43
Context29:1 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
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.
30:1 When Rachel saw that she could not give Jacob children, she 75 became jealous of her sister. She said to Jacob, “Give me children 76 or I’ll die!” 30:2 Jacob became furious 77 with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” 78 30:3 She replied, “Here is my servant Bilhah! Have sexual relations with 79 her so that she can bear 80 children 81 for me 82 and I can have a family through her.” 83
30:4 So Rachel 84 gave him her servant Bilhah as a wife, and Jacob had marital relations with 85 her. 30:5 Bilhah became pregnant 86 and gave Jacob a son. 87 30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 88 and given me a son.” That is why 89 she named him Dan. 90
30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. 91 30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 92 So she named him Naphtali. 93
30:9 When Leah saw that she had stopped having children, she gave 94 her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. 95 30:11 Leah said, “How fortunate!” 96 So she named him Gad. 97
30:12 Then Leah’s servant Zilpah gave Jacob another son. 98 30:13 Leah said, “How happy I am, 99 for women 100 will call me happy!” So she named him Asher. 101
30:14 At the time 102 of the wheat harvest Reuben went out and found some mandrake plants 103 in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, 104 “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” 105 Rachel said, “he may sleep 106 with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 107 with me because I have paid for your services 108 with my son’s mandrakes.” So he had marital relations 109 with her that night. 30:17 God paid attention 110 to Leah; she became pregnant 111 and gave Jacob a son for the fifth time. 112 30:18 Then Leah said, “God has granted me a reward 113 because I gave my servant to my husband as a wife.” 114 So she named him Issachar. 115
30:19 Leah became pregnant again and gave Jacob a son for the sixth time. 116 30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. 117
30:21 After that she gave birth to a daughter and named her Dinah.
30:22 Then God took note of 118 Rachel. He paid attention to her and enabled her to become pregnant. 119 30:23 She became pregnant 120 and gave birth to a son. Then she said, “God has taken away my shame.” 121 30:24 She named him Joseph, 122 saying, “May the Lord give me yet another son.”
30:25 After Rachel had given birth 123 to Joseph, Jacob said to Laban, “Send 124 me on my way so that I can go 125 home to my own country. 126 30:26 Let me take my wives and my children whom I have acquired by working for you. 127 Then I’ll depart, 128 because you know how hard I’ve worked for you.” 129
30:27 But Laban said to him, “If I have found favor in your sight, please stay here, 130 for I have learned by divination 131 that the Lord has blessed me on account of you.” 30:28 He added, “Just name your wages – I’ll pay whatever you want.” 132
30:29 “You know how I have worked for you,” Jacob replied, 133 “and how well your livestock have fared under my care. 134 30:30 Indeed, 135 you had little before I arrived, 136 but now your possessions have increased many times over. 137 The Lord has blessed you wherever I worked. 138 But now, how long must it be before I do something for my own family too?” 139
30:31 So Laban asked, 140 “What should I give you?” “You don’t need to give me a thing,” 141 Jacob replied, 142 “but if you agree to this one condition, 143 I will continue to care for 144 your flocks and protect them: 30:32 Let me walk among 145 all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, 146 and the spotted or speckled goats. 147 These animals will be my wages. 148 30:33 My integrity will testify for me 149 later on. 150 When you come to verify that I’ve taken only the wages we agreed on, 151 if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” 152 30:34 “Agreed!” said Laban, “It will be as you say.” 153
30:35 So that day Laban 154 removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care 155 of his sons. 30:36 Then he separated them from Jacob by a three-day journey, 156 while 157 Jacob was taking care of the rest of Laban’s flocks.
30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible. 30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. 158 30:39 When the sheep mated 159 in front of the branches, they 160 gave birth to young that were streaked or speckled or spotted. 30:40 Jacob removed these lambs, but he made the rest of the flock face 161 the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks. 30:41 When the stronger females were in heat, 162 Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches. 30:42 But if the animals were weaker, he did not set the branches there. 163 So the weaker animals ended up belonging to Laban 164 and the stronger animals to Jacob. 30:43 In this way Jacob 165 became extremely prosperous. He owned 166 large flocks, male and female servants, camels, and donkeys.
[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] 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?’”
[29:7] 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] 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).
[29:23] 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
[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.
[30:1] 75 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
[30:2] 77 tn Heb “and the anger of Jacob was hot.”
[30:2] 78 tn Heb “who has withheld from you the fruit of the womb.”
[30:3] 79 tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.
[30:3] 80 tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.
[30:3] 81 tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.
[30:3] 82 tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.
[30:3] 83 tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).
[30:4] 84 tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.
[30:4] 85 tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.
[30:5] 86 tn Or “Bilhah conceived” (also in v. 7).
[30:5] 87 tn Heb “and she bore for Jacob a son.”
[30:6] 88 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.
[30:6] 90 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
[30:7] 91 tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”
[30:8] 92 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.
[30:8] 93 sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”
[30:9] 94 tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”
[30:10] 95 tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”
[30:11] 96 tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”
[30:11] 97 sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.
[30:12] 98 tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”
[30:13] 99 tn The Hebrew statement apparently means “with my happiness.”
[30:13] 100 tn Heb “daughters.”
[30:13] 101 sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.
[30:14] 102 tn Heb “during the days.”
[30:14] 103 sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.
[30:15] 104 tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.
[30:15] 105 tn Heb “therefore.”
[30:15] 106 tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.
[30:16] 107 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
[30:16] 108 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.
[30:16] 109 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.
[30:17] 110 tn Heb “listened to.”
[30:17] 111 tn Or “she conceived” (also in v. 19).
[30:17] 112 tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.
[30:18] 113 tn Heb “God has given my reward.”
[30:18] 114 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).
[30:18] 115 sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.
[30:19] 116 tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.
[30:20] 117 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.
[30:22] 118 tn Heb “remembered.”
[30:22] 119 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons
[30:23] 120 tn Or “conceived.”
[30:23] 121 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
[30:24] 122 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.
[30:25] 123 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.
[30:25] 124 tn The imperatival form here expresses a request.
[30:25] 125 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[30:25] 126 tn Heb “to my place and to my land.”
[30:26] 127 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.
[30:26] 128 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[30:26] 129 tn Heb “for you, you know my service [with] which I have served you.”
[30:27] 130 tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.
[30:27] 131 tn Or perhaps “I have grown rich and the
[30:28] 132 tn Heb “set your wage for me so I may give [it].”
[30:29] 133 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
[30:29] 134 tn Heb “and how your cattle were with me.”
[30:30] 136 tn Heb “before me.”
[30:30] 137 tn Heb “and it has broken out with respect to abundance.”
[30:30] 138 tn Heb “at my foot.”
[30:30] 139 tn Heb “How long [until] I do, also I, for my house?”
[30:31] 140 tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.
[30:31] 141 tn The negated imperfect verbal form has an obligatory nuance.
[30:31] 142 tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[30:31] 143 tn Heb “If you do for me this thing.”
[30:31] 144 tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”
[30:32] 145 tn Heb “pass through.”
[30:32] 146 tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”
[30:32] 147 tn Heb “and the spotted and speckled among the goats.”
[30:32] 148 tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.
[30:33] 149 tn Heb “will answer on my behalf.”
[30:33] 150 tn Heb “on the following day,” or “tomorrow.”
[30:33] 151 tn Heb “when you come concerning my wage before you.”
[30:33] 152 tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”
[30:34] 153 tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.
[30:35] 154 tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.
[30:35] 155 tn Heb “and he gave [them] into the hand.”
[30:36] 156 tn Heb “and he put a journey of three days between himself and Jacob.”
[30:36] 157 tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.
[30:38] 158 sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).
[30:39] 159 tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.
[30:39] 160 tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.
[30:40] 161 tn Heb “and he set the faces of.”
[30:41] 162 tn Heb “and at every breeding-heat of the flock.”
[30:42] 163 tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.
[30:42] 164 tn Heb “were for Laban.”
[30:43] 165 tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.
