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God remembered Rachel, and God listened to her, and opened her womb. She conceived, bore a son, and said, “God has taken away my reproach.” She named him Joseph, saying, “May Yahweh add another son to me.”
When Rachel had borne Joseph, Jacob said to Laban, “Send me away, that I may go to my own place, and to my country.
Genesis 30:22-25 sits inside this longer paragraph.
God remembered Rachel, and God listened to her, and opened her womb. She conceived, bore a son, and said, “God has taken away my reproach.” She named him Joseph, saying, “May Yahweh add another son to me.”
When Rachel had borne Joseph, Jacob said to Laban, “Send me away, that I may go to my own place, and to my country. Give me my wives and my children for whom I have served you, and let me go; for you know my service with which I have served you.”
God remembered Rachel, and God listened to her, and opened her womb.
She conceived, bore a son, and said, “God has taken away my reproach.”
She named him Joseph, saying, “May Yahweh add another son to me.”
When Rachel had borne Joseph, Jacob said to Laban, “Send me away, that I may go to my own place, and to my country.
And God remembered Rachel, and God hearkened to her, and opened her womb.
And she conceived, and bare a son; and said, God hath taken away my reproach:
And she called his name Joseph; and said, The LORD shall add to me another son.
And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.
And God remembered Rachel, and God hearkened to her, and opened her womb.
And she conceived, and bore a son, and said: 'God hath taken away my reproach.'
And she called his name Joseph, saying: 'The LORD add to me another son.'
And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban: 'Send me away, that I may go unto mine own place, and to my country.
40 distinct cross-references across this passage (41 total citations).
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John Calvin 1540 · Public Domain On vv22, 25 22. And God remembered Rachel. Since with God nothing…
22. And God remembered Rachel. Since with God nothing is either before or after, but all things are present, he is subject to no forgetfulness, so that, in the lapse of time, he should need to be reminded of what is past. But the Scripture describes the presence and memory of God from the effect produced upon ourselves, because we conceive him to be such as he appears to be by his acts. Moreover, whether Rachel’s child was born the last of all, cannot with certainty be gathered from the words of Moses. They who, in this place, affirm that the figure hysteron proteron, which puts the last first, is used, are moved by the consideration, that if Joseph had been born after the last of his brethren, the age which Moses records in Genesis 41:46, would not accord with the fact. But they are deceived in this, that they reckon the nuptials of Rachel from the end of the second seven years; whereas it is certainly proved from the context, that although Jacob agreed to give his service for Rachel, yet he obtained her immediately; because from the beginning, the strife between the two sisters broke forth. Moses clearly intimates, in this place, that the blessing of God was bestowed late, when Rachel had despaired of issue, and had long been subject to reproach because of her barrenness. On account of this prosperous omen she gave the name Joseph to her son, deriving the hope of two sons from the prospect of one
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv22–23 Or, made her fruitful.
Or, made her fruitful.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–25 Gen 30:22 And God remembered Rachel, and God hearkened…
Gen 30:22 And God remembered Rachel, and God hearkened to her, and opened her womb.
Ver. 22. And God remembered Rachel.] She began to think that God had forgotten her, because she was so long suspended, and her prayers not answered. This is a common fault. David bewails it in himself. {Psa 77:1-20} Basil grew so weary of the Arian persecution, that once he cried out, An Ecclesias suas prorsus dereliquit Dominus? an novissima hora est? &c. So the Church of old: "Where is thy zeal and thy strength, Lord? the sounding of thy heart and of thy mercies toward us? are they restrained?". {Isa 63:15} Here we must check and chide ourselves, for once questioning God’s kind remembrance of us, whom he cannot forget, and learn and labour not to "waken our well beloved, until he please". {Son 3:5} He "waits to be gracious," {Isa 30:19} and, when it is fit, will come "leaping over the mountains of Bether," {Son 2:17} all lets and impediments.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv23, 25 Barrenness was then accounted a great reproach, especially in…
Barrenness was then accounted a great reproach, especially in that race, because it was a kind of curse, whereby such persons were excluded both from the first and general blessing of fructification given to all mankind, Gen 1:28; and from the special blessing given to Abraham for the multiplication of his seed; and from all hopes of being the progenitors of the blessed Messias.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v25 We have here,
We have here,
I. Jacob's thoughts of home. He faithfully served his time out with Laban, even his second apprenticeship, though he was an old man, had a large family to provide for, and it was high time for him to set up for himself. Though Laban's service was hard, and he had cheated him in the first bargain he had made, yet Jacob honestly performs his engagements. Note, A good man, though he swear to his own hurt, will not change. And though others have deceived us this will not justify us in deceiving them. Our rule is to do as we would be done by, not as we are done by. Jacob's term having expired, he begs leave to be gone, Gen 30:25. Observe, 1. He retained his affection for the land of Canaan, not only because it was the land of his nativity, and his father and mother were there, whom he longed to see, but because it was the land of promise; and, in token of his dependence upon the promise of it, though he sojourn in Haran he can by no means think of settling there. Thus should we be affected towards our heavenly country, looking upon ourselves as strangers here, viewing the heavenly country as our home, and longing to be there, as soon as the days of our service upon earth are numbered and finished. We must not think of taking root here, for this is not our place and country, Heb 13:14. 2. He was desirous to go to Canaan, though he had a great family to take with him, and no provision yet made for them. He had got wives and children with Laban, but nothing else; yet he does not solicit Laban to give him either a portion with his wives or the maintenance of some of his children. No, all his request is, Give me my wives and my children, and send me away, Gen 30:25, Gen 30:26. Note, Those that trust in God, in his providence and promise, though they have great families and small incomes, can cheerfully hope that he who sends mouths will send meat. He who feeds the brood of the ravens will not starve the seed of the righteous.
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II. Laban's desire of his stay, Gen 30:27. In love to himself, not to Jacob or to his wives or children, Laban endeavours to persuade him to continue his chief shepherd, entreating him, by the regard he bore him, not to leave him: If I have found favour in thy eyes, tarry. Note, Churlish selfish men know how to give good words when it is to serve their own ends. Laban found that his stock had wonderfully increased with Jacob's good management, and he owns it, with very good expressions of respect both to God and Jacob: I have learned by experience that the Lord has blessed me for thy sake. Observe, 1. Laban's learning: I have learned by experience. Note, There is many a profitable good lesson to be learned by experience. We are very unapt scholars if we have not learned by experience the evil of sin, the treachery of our own hearts, the vanity of the world, the goodness of God, the gains of godliness, and the like. 2. Laban's lesson. He owns, (1.) That his prosperity was owing to God's blessing: The Lord has blessed me. Note, worldly men, who choose their portion in this life, are often blessed with an abundance of this world's goods. Common blessings are given plentifully to many that have no title to covenant-blessings. (3.) That Jacob's piety had brought that blessing upon him: The Lord has blessed me, not for my own sake (let not such a man as Laban, that lives without God in the world, think that he shall receive any thing of the Lord, Jam 1:7), but for thy sake. Note, [1.] Good men are blessings to the places where they live, even where they live meanly and obscurely, as Jacob in the field, and Joseph in the prison, Gen 39:23. [2.] God often blesses bad men with outward mercies for the sake of their godly relations, though it is seldom that they have either the wit to see it or the grace to own it, as Laban did here.
III. The new bargain they came upon. Laban's craft and covetousness took advantage of Jacob's plainness, honesty, and good-nature; and, perceiving that Jacob began to be won upon by his fair speeches, instead of making him a generous offer and bidding high, as he ought to have done, all things considered, he puts it upon him to make his demands (Gen 30:28): Appoint me thy wages, knowing he would be very modest in them, and would ask less than he could for shame offer. Jacob accordingly makes a proposal to him, in which,
1. He shows what reason he had to insist upon so much, considering, (1.) That Laban was bound in gratitude to do well for him, because he had served him not only faithfully, but very successfully, Gen 30:30. Yet here observe how he speaks, like himself, very modestly. Laban had said, The Lord has blessed me for thy sake; Jacob will not say so, but, The Lord has blessed thee since my coming. Note, Humble saints take more pleasure in doing good than in hearing of it again. (2.) That he himself was bound in duty to take care of his own family: Now, when shall I provide for my own house also? Note, Faith and charity, though they are excellent things, must not take us off from making necessary provisions for our own support, and the support of our families. We must, like Jacob, trust in the Lord and do good, and yet we must, like him, provide for our own houses also; he that does not the latter is worse than an infidel, Ti1 5:8.
2. He is willing to refer himself to the providence of God, which, he knew, extends itself to the smallest things, even the colour of the cattle; and he will be content to have for his wages the sheep and goats of such and such a colour, speckled, spotted, and brown, which should hereafter be brought forth, Gen 30:32, Gen 30:33. This, he thinks, will be a most effectual way both to prevent Laban's cheating him and to secure himself from being suspected of cheating Laban. Some think he chose this colour because in Canaan it was generally most desired and delighted in; their shepherds in Canaan are called Nekohim (Amo 1:1), the word here used for speckled; and Laban was willing to consent to this bargain because he thought if the few he has that were now speckled and spotted were separated from the rest, which by agreement was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixed colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban's sons, and sent three days' journey off; so great was Laban's jealously lest any of them should mix with the rest of the flock, to the advantage of Jacob. And now a fine bargain Jacob has made for himself! Is this his providing for his own house, to put it upon such an uncertainty? If these cattle bring forth, as usually cattle do, young ones of the same colour with themselves, he must still serve for nothing, and be a drudge and a beggar all the days of his life; but he knows whom he has trusted, and the event showed, (1.) That he took the best way that could be taken with Laban, who otherwise would certainly have been too hard for him. And, (2.) That it was not in vain to rely upon the divine providence, which owns and blesses honest humble diligence. Those that find men whom they deal with unjust and unkind shall not find God so, but, some way or other, he will recompense the injured, and be a good pay-master to those that commit their cause to him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv22–25 And it came to pass, when Rachel had borne…
And it came to pass, when Rachel had borne Joseph,.... At which time his fourteen years of servitude were ended; for Jacob was in Laban's house twenty years, fourteen were spent in serving for his wives, and the other six for his cattle, which begun from this time, as the context clearly shows; see Gen 31:41; so that, as the Jewish writers (l) truly observe, in seven years' time Jacob had twelve children born to him, eleven sons and one daughter; for he had served seven years before he had either of his wives: they also pretend that a twin was born with each, except with Joseph, but for that there is no foundation:
that Jacob said unto Laban, send me away; give me leave to depart thy house: he had a right to demand his liberty, and to insist upon it, since the time of his servitude was up; but he chose to have leave, and part in a friendly manner:
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that I may go unto mine own place, and to my own country; to Beersheba, where his father and mother lived, and whom, no doubt, he longed to see; and to the land of Canaan, in which that place was, which was his native country and was given him by promise, and was to be the inheritance of his seed.
(l) Pirke Eliezer, c. 36. Tzemach David, par. 1. fol. 6. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v22 God remembered Rachel, whom he seemed to have forgotten,…
God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachael called her son Joseph, which, in Hebrew, is a-kin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach, as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may be looked upon as the language of her faith; she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv22, 24, 25 Verse 22. And God hearkened to her] After the…
Verse 22. And God hearkened to her] After the severe reproof which Rachel had received from her husband, Ge 30:2, it appears that she sought God by prayer, and that he heard her; so that her prayer and faith obtained what her impatience and unbelief had prevented.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v22 Gen 30:22. God remembered Rachel — Whom he seemed…
Gen 30:22. God remembered Rachel — Whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachel called her son Joseph, which, in Hebrew, is akin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach; as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit; the Lord shall add to me another son: which may be looked upon as the language of her faith: she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v24 Joseph. In imposing this name, Rachel looks both to…
Joseph. In imposing this name, Rachel looks both to the past and to the future; thanking God for taking away (asop) her reproach, and begging that He would add (isop or Joseph) the blessing of another son, as he really did, though it occasioned her death: so little do we know what we ask for! Joseph means one "adding or increasing," chap. xlix. 22. (Haydock) --- He was born when the 14 years of service were over; being a most glorious figure of Jesus Christ, who came to redeem us from slavery. (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v25 Jacob’s thought of returning home. New treaty with Laban.…
THIRD SECTION
Jacob’s thought of returning home. New treaty with Laban. His closely calculated proposition (Prelude to the method of acquiring possession of the Egyptian vessels). Laban’s displeasure. God’s command to return
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Gen_30:25 to Gen_31:3
25And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away [let me go], that I may go unto mine own place, and to my country. 26Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee. 27And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry; for I have learned by experience3 that the Lord hath blessed me for thy sake. 28And he said, [farther], Appoint me thy 29wages, and I will give it. And [But] he said unto him, Thou knowest how I have 30served thee, and how thy cattle was with me [what thy herds have become under me]. For it was little which thou hadst before I came, and it is now increased unto a multitude; and the Lord hath blessed thee, since my coming4 [after me]: and now when shall I provide for mine own house also? 31And he said, What shall I give thee? And Jacob said, Thou shalt not give me anything [anything peculiar], If thou wilt do this thing for me, I will again feed and keep thy flock [small cattle]: 32I will pass through all thy flock to-day, removing from thence all the speckled and spotted [dappled] cattle [lambs], and all the brown [dark-colored] cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire. 33So shall my righteousness [rectitude] answer for me in time to come,5 when it shall come for my hire; before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me. 34And Laban said, Behold, I would it might be according to thy word. 35And he removed that day the he-goats that were ringstreaked [striped] and spotted, and all the she-goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hands of his sons. 36And he set three days’ journey betwixt himself [the shepherds and flocks of Laban] and Jacob [the flocks of Jacob under his sons]: and Jacob fed the rest [the sifted] of Laban’s flocks.
37And Jacob took him rods of green poplar, [gum] and of the hazel [almond] and chestnut-tree [maple]6; and pilled white streaks in them, and made the white appear which 38 was in the rods. And he laid the rods which he had [striped] pilled before the flocks in the gutters in the watering-troughs7 when the flocks came [to which the flocks must come] to drink, that they should conceive when they came to drink. 39And the flocks conceived before the rods, and brought forth [threw, cast] ringstreaked, speckled and spotted. 40And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban’s cattle. 41And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. 42But when the cattle were feeble, 43he put them not in: so the feebler were Laban’s, and the stronger Jacob’s. And the man increased exceedingly, and had much [small] cattle, and maid-servants, and menservants, and camels and asses.
Gen_31:1 And he heard the words of Laban’s sons, saying, Jacob hath taken away all that was our father’s; and of that which was our father’s hath he gotten all this glory [riches]8. 2And Jacob beheld the countenance of Laban, and, behold, it was 3not toward him as before9 [formerly]. And [Then] the Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred [thy home]; and I will be with thee.
GENERAL PRELIMINARY REMARKS
1. The term בִּגְלָל, Gen_30:27 (comp. Gen_12:13), shows that this section, according to Knobel, is Jehovistic.
2. In consequence of Laban’s deception, Jacob must serve fourteen years for his Rachel. According to Gen_31:41 he served him six years longer, agreeably to the terms of the contract that he had just now concluded with him.
3. The doubtful way in which he now secured his reward leads us to conjecture that he was conscious that he had been defrauded by Laban, and that he was dealing with a selfish man, whose selfishness and power, he thought, could only be countervailed by cunning. Nor is it to be denied that wisdom’s weapon is given to the feeble to protect himself against the harsh and cruel power of the strong. Our narrative comes under the same category with the surreptitious obtaining of the blessing of the first-born by Jacob, and the acquisition of the gold and silver vessels of the Egyptians by the Israelites. The prudence manifested in these cases is the same; but still there was a real deception in the first case (one deception, however, against another); in the present case it was simply an overreaching, while in the third they were only availing themselves of the situation of the Egyptians, i. e., their disposition. In all three cases, however, the artful, or at least wisely-calculated, project, was provoked by a great and gross wrong. Esau proposes to take back the birthright which he had sold to Jacob. Laban caused him to perform a service of fourteen years, and intends to make him still further a prey to his avarice. The Egyptians have indeed consumed the very strength of Israel by their bondage. And if the scale here turns against Jacob because he thus cunningly overreached his father-in-law, it is balanced by Laban’s pressing him again into his service, that he might misuse him anew; nor is the marvellous charm to be left out of view, which lay in his ancient nomadic science and art. Superior minds were never inclined to let their arts and sciences lie dormant.
EXEGETICAL AND CRITICAL
1. Gen_30:25-34. The new contract.—When Rachel.—At Joseph’s birth [which therefore could not have occurred until the fifteenth year of his residence with Laban.—A. G.] a strong feeling comes over Jacob, which leads him to believe that he is to return home without having received a call from thence or a divine command here. It is apparent from what follows that he first of all wished to become independent of Laban, in order to provide for his own. He is, therefore, soon hampered again, since a fair prospect opened to him now and here. Laban’s character now comes into view in every utterance.—May I still grace, etc., lit., If I have found favor, etc. If this expression may be called an aposiopesis, we must still bear in mind that this was a standing form of expression even in the oath. Keil supplies “stay yet.” The optative form already expresses all that is possible. If נחשתי is, according to Delitzsch, a heathen expression, then the phraseology in Laban’s mouth appears more striking still, through the connection of this expression with Jehovah’s name.—Appoint me.—He not only recognizes, almost fawningly, Jacob’s worth to his house, but is even willing to yield unconditionally to his determination—a proof that he did not expect of Jacob too great a demand. But Jacob is not inclined to trust himself to his generosity, and hence his cunningly calculated though seemingly trifling demand. Laban’s consent to his demand, however, breathes in the very expression the joy of selfishness; and it is scarcely sufficient to translate: Behold, I would it might be according to thy word. But Jacob’s proposition seems to point to a very trifling reward, since the sheep in the East are nearly all white, while the goats are generally of a dark color or speckled. For he only demands of Laban’s herds those sheep that have dark spots or specks, or that are entirely black, and those only of the goats that were white-spotted or striped. But he does not only demand the speckled lambs brought forth hereafter, after the present number of such are set aside for Laban (Tuch, Baumg., Kurtz), but the present inspection is to form the first stock of his herds (Knobel, Delitzsch). [The words, “thou shalt not give me anything,” seem to indicate that Jacob had no stock from Laban to begin with, and did not intend to be dependent upon him for any part of his possessions. Those of this description which should appear among the flocks should be his hire. He would depend upon the divine providence and his own skill. He would be no more indebted to Laban than Abraham to the king of Sodom.—A. G.] Afterwards, also, the speckled ones brought forth among Laban’s herds are to be added to his, as is evident from his following arts. Michaelis and Bohlen miss the purport, but it lies in verse 33. For when he invites Laban to muster his herds in time to come, ביום מחר it surely does not mean literally the next day, as Delitzsch supposes, but in time to come (see Gesenius, מחר). As often as Laban came to Jacob’s herds in the future he must regard all the increase in speckled and ringstreaked lambs as Jacob’s property, but if he found a purely white sheep or an entirely black goat, then, and only then, he might regard it as stolen. (As to the sheep and goats of the East, see Bible Dictionaries, the Natural History of the Bible, and Knobel, p. 246.) Moreover, this transaction is not conducted wholly “in the conventional forms of oriental politeness, as in Genesis 23, between Abraham and the Hittites” (Del.). Laban’s language is submissive, while that of Jacob is very frank and bold, as became his invigorated courage and the sense of the injustice which he had suffered.
2. Gen_30:35-36. The separation of the herds.—And he removed.—It surely is not correct, as Rosenmüller, Maurer, Del. and Keil suppose, that Laban is here referred to; that Laban, “to be more certain,” had removed the speckled ones himself and put them under the care of his own sons. In this view everything becomes confused, and Bohlen justly remarks: “The reference here is to Jacob, because he intended to separate the animals (Gen_30:32), as certainly it was proper for the head servant to do, and because there is no mention of Laban’s sons until Gen_31:1, while Jacob’s older children were certainly able to take care of the sheep.” Reuben, at the close of this new term of six years, had probably reached his thirteenth year, Simeon his eleventh. But even if they had not reached these years, the expression he gave them, בּיד־בּניו, could mean: he formed a new family state, or herds, as a possession of his sons, although they were assisted in the management by the mothers, maids, and servants, since he himself had anew become Laban’s servant. Hence it is also possible (Gen_30:36) for him to make a distinction between himself as Laban’s servant, and Jacob as an independent owner, now represented by his sons. It is altogether improbable that Jacob would entrust his herds to Laban’s sons. But it is entirely incomprehensible that Jacob, with his herds, could have taken flight without Laban’s knowledge, and gained three days the start, unless his herds were under the care of his own sons. [This is of course well put and unanswerable on the supposition that the sheep and goats which were removed from the flocks ere Jacob’s stock to begin with, but it has no force if we regard these as Laban’s, and put therefore under the care of his own sons, while Jacob was left to manage the flocks from which the separated were taken.—A. G.]—Three days’ journey betwixt.—Lit., “a space of three days between.” Certainly days’ journeys here are those of the herds and are not to be estimated according to the journeys of men. Again, Jacob is ahead of Laban three days, and yet Laban can overtake him. We may conceive, therefore, of a distance of about twelve hours, or perhaps eighteen miles. By means of this separation Jacob not only gained Laban’s confidence but also his property.
3. Gen_30:37-43. Jacob’s management of Laban’s herds.—Took him rods.—De Wette: Storax, almond-tree, maple. Bunsen: “Gum-tree. The Alexandrians here translate, styrax-tree, but Hos_4:13 poplars. If we look at the Arabic, in which our Hebrew word has been preserved, the explanation of styrax-tree is to be preferred. It is similar to the quince, grows in Syria, Arabia, and Asia Minor, reaches the height of about twelve feet, and furnishes, if incisions are made in the bark, a sweet, fragrant-smelling, and transparent gum, of a light-red color, called styrax. Almond-tree. This signification is uncertain, since the hazelnut-tree may also be referred to. Plane-tree. A splendid tree, frequent even in South Europe, having large boughs, extending to a great distance (hence the Greek name, Platane), and bearing some resemblance to the maple tree.” Jacob of course must select rods from such trees, whose dark external bark produced the greatest contrast with the white one below it. In this respect gum-tree might be better adapted than white poplars, almond-tree or chestnut better than hazelnut, and maple better than plane-tree. Keil: Storax, chestnut, and maple trees, which all have below their, bark a white, dazzling wood. Thus he procured rods of different kinds and pilled white streaks in them.—And he set the rods.—Knobel thinks, he placed the staffs on the watering-troughs, but did not put them in the gutters. But this does not agree with the choice of the verb, nor the fact itself: the animals, by looking into the water for some time, were to receive, as it were, into themselves, the appearance of the rods lying near. They, in a technical sense, “were frightened” at them. The wells were surrounded with watering-troughs, used for the watering of the cattle.—And they conceived.—For the change of the forms here, see Keil, p. 210.—And brought forth cattle.—“This crafty trick was based upon the common experience of the so-called fright of animals, especially of sheep, namely, that the representations of the senses during coition are stamped upon the form of the fœtus (see Boch., Hieroz., i. 618, and Friedreich upon the Bible, i. 37, etc.).” Keil. For details see Knobel, p. 247, and Delitzsch, p. 472—And set the faces of the flock.—Jacob’s second artifice. The speckled animals, it is true, were removed, from time to time, from Laban’s herds, and added to Jacob’s flock, but in the meantime Jacob put the speckled animals in front of the others, so that Laban’s herds had always these spotted or variegated animals before them, and in this manner another impression was produced upon the she-goats and sheep. Bohlen opposes this second artifice, against Rosenmüller, Maurer, and others. The clause in question should be: he sent them to the speckled ones that already belonged to him (פני in the sense of versus). But the general term הַצֹּאן is against this. The separation of the new-born lambs and goats from the old herds could only be gradual.—The stronger cattle.—The third artifice. He so arranged the thing that the stronger cattle fell to him, the feebler to Laban. His first artifice, therefore, produced fully the desired effect. It was owing partly, perhaps, to his sense of equity toward Laban, and partly to his prudence, that he set these limits to his gain; but he still, however, takes the advantage, since he seeks to gain the stronger cattle for himself. Bohlen: “Literally, the bound ones, firmly set, i. e., the strong, just as the covered ones, i. e., the feeble, languid, faint; for the transition is easy from the idea of binding, firmness, to that of strength, and from that of covering, to languishing, or faintness. Some of the old translators refer them to vernal and autumnal lambs (comp. Plin. 8, 47, Columella, De re rust., 8, 3), because the sheep in Palestine and similar climates bear twice in a year (Aristot., Hist. Anim., 6, 18, 19; ‘Problems’, 10, 46; Bochart, Hieroz., i. p. 512), and because those conceived in the Spring or Summer and born in the Autumn are stronger than those conceived in Autumn and born in Spring. But the text does not draw this precise distinction.” The Septuagint only distinguishes between ἐπίσημα and ἄσημα. Luther renders “late” and “early born.”—And the man increased.—With the rich increase in cattle, care was taken at the same time to secure an increase in men-servants and maid-servants, as well as camels and asses. Knobel finds a contradiction in the fact that this rich increase is here ascribed to Jacob’s artifice, whilst it is attributed to the divine blessing in Gen_31:9. But so much only is evident, that Jacob did not act against his conscience, but thought that he might anticipate and assist by human means the fulfilment of those visions in which the rewards of this kind were promised to him.—And he heard. The complete success that Jacob met with excited the envy and jealousy of Laban’s sons, whose existence is indicated first in the plural (Gen_29:27), but whose definite appearance here shows that the selfish disposition peculiar to this family was more fully developed in them than in Laban himself.—The words of Laban’s sons.—According to Delitzsch, they were quite small, not yet fourteen years of age—an assertion, however, which has no sufficient ground.
4. Gen_31:1-3. Jacob’s resolution to return home.—All that was our father’s.—They evidently exaggerate in their hatred, and even accus him of dishonesty by the use of the expression: of that which was our father’s. But Laban shares in the threatening disposition; his countenance had changed remarkably toward Jacob, a fact all the more striking, since he had formerly been extraordinarily friendly. Trouble and dangers similar to those at home now develop themselves here; then comes, at the critical juncture, Jehovah’s command: Return.
DOCTRINAL AND ETHICAL
1. Jacob’s resolution to return home at his own risk, is to be explained from his excessive joy at Joseph’s birth, and from his longing for home and for deliverance from the oppression of Laban. Moreover, he seems to have considered Rachel’s son as the principal Messianic heir, and therefore must hasten to conduct him to the promised land, even at the peril of his life. Besides, he now feels that he must provide for his own house, and with Laban’s selfishness there is very little prospect of his attaining this in Laban’s house. These two circumstances show clearly why he allows himself to be retained by Laban (for he has no assurance of faith that he is now to return), and in the second place, the manner and means by which he turns the contract to his own advantage.
2. We here learn that Laban’s prosperity was not very great before Jacob’s arrival. The blessing first returns to the house with Jacob’s entrance. But this blessing seemed to become to Laban no blessing of faith. His conduct toward the son of his sister and his son-in-law, becomes more and more base. He seizes eagerly, therefore, the terms offered to him by Jacob, because they appear to him most favorable, since the sheep in the East are generally white, while the goats are black. His intention, therefore, is to defraud Jacob, while he is actually overreached by him. Besides, this avails only of the mere form; as to the thing itself, Jacob really had claims to a fair compensation.
3. Just as Jacob’s conduct at the surreptitious obtaining the birthright was preceded by Isaac’s intended cunning, and the injustice of Esau, so also, in many respects, here Laban’s injustice and artifice precedes Jacob’s project (Genesis 31). In this light Jacob’s conduct is to be judged. Hence he afterwards views his real gain as a divine blessing, although he had to atone again for his selfishness and cunning, in the form of the gain, at least, by fears and danger. Moreover, we must still bring into view, as to Jacob’s and Laban’s bargain, the following points: 1. Jacob asks for his wages very modestly and frankly; he asks for his wives and children, as the fruit of his wives, and for his discharge. While Laban wishes to keep him for his own advantage. 2. Jacob speaks frankly, Laban flatters and fawns. 3. Jacob might now expect a paternal treatment and dowry on the part of Laban. Laban, on the contrary, prolongs his servile relation, and asks him to determine his reward, because he expected from Jacob’s modesty the announcement of very small wages. 4. In the proposition made by Jacob, he thought he had caught him.
4. The establishment of his own household, after being married fourteen years, shows that Jacob, in this respect, as well as in the conclusion of his marriage, awaited his time.
5. The so-called impressions of she goats and sheep, a very old observation, which the coöperation of subtle impressions, images, and even imaginations at the formation of the fœtus, and, indeed, the fœtus itself among animals confirms.—The attainment of varieties and new species among animals and plants is very ancient, and stands closely connected with civilization and the kingdom of God.
6. Jacob’s sagacity, his weapon against the strong. But as he stands over against God, he employed different means, especially prayer.
7. The want of candor in Laban’s household, corresponds with the selfishness of the household.
8. In the following chapter we find still further details respecting Jacob’s bargain. In the first place, the selfish Laban broke, in different ways, the firm bargain made with Jacob, in order to change it to his advantage (Gen_31:7). Secondly, Jacob’s morbid sense of justice had been so excited that he received explanation of the state of things in his herds even in his night-visions.
HOMILETICAL AND PRACTICAL
See the Doctrinal and Ethical paragraphs. The present section is, for the most part, fitted for religious, biographical, and psychological contemplations. It is to be treated carefully both with respect to Jacob’s censure as well as his praise.—Jacob’s resolutions to return home: 1. The first: why so vividly formed, but not accomplished; 2. the second: the cause of his assurance (the divine command). Moreover, perils equal to those threatening at home, were now surrounding him.—His longing for home during his service abroad.—The hardships of a severe servitude in Jacob’s life, as well as in the history of his descendants: when blessed?—Laban’s selfishness and Jacob’s sense of right at war with each other.—Prudence as a weapon in life’s batttle: 1. The authority to use this weapon when opposed to a harsh superiority or subtlety; 2. the mighty efficacy of this weapon; 3. the danger of this weapon.—Jacob’s prudence in its right and wrong aspects in our history: 1. The right lies in his just claims; 2. the wrong, in his want of candor, his dissimulation and his self-help.—His natural science, or knowledge of nature, combined with prudence, a great power in life.—The difficulties in the establishment of an household: 1. Their general causes; 2. how they are to be overcome.—Jacob’s prosperity abroad.—Jacob struggling with difficulties all his life long.
Section First, Gen_30:25-34. Starke: (As to the different meanings of נחש, Gen_30:27. Some commentators hold that Laban had superstitiously consulted his teraphim, or idols.)—Bibl. Wirt.: It is customary with covetous people to deal selfishly with their neighbors.
Gen_30:30. By means of my foot. Luther: i. e., I had to hunt and run through thick and thin in order that you might be rich.
Gen_30:34. If Laban had been honest, he could have represented to Jacob, that he would be a great loser by this bargain. God even blesses impious masters on account of their pious servants (1Ti_5:8).—Calwer Handbuch: Jacob 91 years old.—Thus Laban’s covetousness and avarice is punished by the very bargain which he purposed to make for his own advantage.—We are not to apply the criterion of Christianity to Jacob’s conduct.—Schröder: Acts and course of life among strangers. As to Laban. Courtesy together with religion are made serviceable to the attainment of his ends.—Thus, also, in the future, there is only a more definite agreement of master and servant between Jacob and his father-in-law.—(The period of pregnancy with sheep lasts five months; they may therefore lamb twice during the year. Herds were the liveliest and strongest in autumn, after having enjoyed the good pasture during the summer, etc. On the contrary, herds are feeble after having just passed the winter.)
Section Second, Gen_30:35-36. Starke: A Christian is to look for pious men-servants and maid-servants.
Section Third, Gen_30:37-43. Starke: Christian, be warned not to misuse this example to encourage the practice of cunning and deceit with your neighbor.—Cramer: Wages that are earned, but kept back, cry to heaven; hence nature here serves Jacob (Jam_5:4).—Hall: God’s children, even in external things, have evident proofs that his grace over them is greater than over the godless.—Schröder: Luther and Calvin are inclined to excuse Jacob (Gen_31:12).
Section Fourth. Gen_31:1-3. Starke: It is a very great reproach if acquaintances and relatives slander each other.—Hall: As the godless enjoy no peace with God, so also the pious enjoy no peace with godless men.—Cramer: Sin in man is so poisonous that it glitters in the eye, and is sweet to the taste, and pleasant to all the members.—Schröder: Thus the Lord often serves his people more through the jealousy of the godless, than if he suffered them to grow feeble in prosperity.
Gen_30:3. Luther: It probably was an answer to Jacob’s prayer.—The divine command and promise compensates Jacob for the promised message of the mother. Thus his return receives the character of an act of faith (Baumgarten).
Footnotes:
[3]Gen_30:27.—Lit., I have augured, נִחַשׁתִּי; Sept., οἰωνίςομαι; not that Laban was a serpent-worshipper, but that he used divination as the heathen; and thus drew his inferences and auguries.—A. G.
[4]Gen_30:30.—Lit., at my foot—A. G.
[5]Gen_30:33.—Lit., in day to-morrow—the future—at all times, when, etc. Lange renders “when thou shalt come upon or to my wages; i.e., to examine.—A. G.
[6]Gen_30:37.—Heb.,עַרמֹון, plane-tree; so Sept., Vulg. and Syriac—A.G.
[7] וַיֵּחְמְנָת, an unusual archaic form for וַתֵּחַמְנְת. Keil.—A G.
[8] Ch. 31. Ver Gen_31:2.—Lit., weight.—A G.
[9]Gen_30:2.—Lit., as yesterday, the day before.—A. G.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v25 JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
when Rachel had born Joseph--Shortly after the birth of this son, Jacob's term of servitude expired, and feeling anxious to establish an independence for his family, he probably, from knowing that Esau was out of the way, announced his intention of returning to Canaan (Heb 13:14). In this resolution the faith of Jacob was remarkable, for as yet he had nothing to rely on but the promise of God (compare Gen 28:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv22–25 BIRTH OF JOSEPH, Gen_30:22-24.
BIRTH OF JOSEPH, Gen_30:22-24.
22. God remembered Rachel — It would seem from the language of these verses that Rachel’s wrestling with God (comp. Gen_30:8) had acquired a nobler tone; a more devout and humble trust.
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God hearkened to her — This implies a prevailing prayer on her part, which had probably softened and subdued her spirit, and begotten in her a forgiving disposition towards her rival — a quality that impressed itself upon her son.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv23–25 23. God hath taken away] The Hebrew for “hath…
23. God hath taken away] The Hebrew for “hath taken away” (âsaph) is clearly regarded as one etymology of the name Joseph.
my reproach] See note on Gen_30:1. Cf. Isa_4:1, “Take thou away our reproach”; Luk_1:25, “to take away my reproach among men.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22, 25 (22-24) God remembered Rachel.—Rachel’s long barrenness had probably humbled…
(22-24) God remembered Rachel.—Rachel’s long barrenness had probably humbled and disciplined her; and, cured of her former petulance, she trusts no longer to “love-apples,” but looks to God for the great blessing of children. He hearkens to her prayer, and remembers her. (Comp. 1Sa_1:19.) In calling his name Joseph, there is again a play upon two words, for it may be formed from the verb used in Gen_30:23, and would then mean he takes away; or it may signify he adds, which is the meaning made prominent by Rachel. And God did add to her another son, but the boon cost her her life. As Joseph was born six or seven years before Jacob left Padan-aram, Rachel had been barren for twenty-six years. We must add that in her joy at Joseph’s birth there is no trace of the ungenerous triumph over Leah so marked in her rejoicing at the birth of the sons of Bilhah; and in her trust that “Jehovah would add to her another son,” she evidently had in mind the covenant promises, which a son of her own womb might now inherit. As a matter of fact, the long struggle for supremacy lay between the houses of Joseph and Judah; and Judah finally prevailed.
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The Pulpit Commentary 1880 · Public Domain On vv22, 25 Vers. 22-24. And God remembered Rachel (cf. Gen_8:1; 1Sa_1:19)…
Vers. 22-24. And God remembered Rachel (cf. Gen_8:1; 1Sa_1:19) and God hearkened to her, as to Leah (ver. 17)and opened her womb as he had previously done to Leah. (Gen_29:31) Rachel"s barrenness had not continued so long as either Sarah"s or Rebekah"s. And she conceived, and bare a son; and said, God hath taken away my reproach i.e. of sterility. The mandrakes of Leah having proved inefficacious, Rachel at length realizes that children are God"s gift, and this thought sufficiently explains the use of the term Elohim. And she called his name Joseph; psewOy, either, "he takes away," with allusion to the removal of her reproach, or, "he shall add," with reference to her hope of another son. Perhaps the first thought is not obscurely hinted at, though the second appears" from the ensuing clause to have occupied the greater prominence in Rachel"s mind and said, The Lord Jehovah; a trace of the Jehovistic pen (Tuch, Bleek, et alii); rather an outcome of the higher spiritual life of Rachel, who had now got emancipated from all such merely human devices as resorting to mandrakes, and was able to recognize her complete dependence for offspring on the sovereign grace of the covenant God of Abraham and Isaac and Jacob (Hengstenberg, Keil)shall add to me another son.
HOMILIES BY R.A. REDFORD Vers. 22-24.
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The life of faith and its reward.
The Scripture teaches us to put the facts of common life in the light of God s countenance. The true foundation on which family welfare rests is God"s faithfulness and favor. The intense desire of the Hebrew women for children, especially sons, a testimony to the Divine covenant; the original promise pervading all the national life.
I The birth of Joseph a REWARD OF FAITH AND ANSWER TO PRAYER. God remembers, though we think he forgets. Reproach may lie awhile on the true believer, but is taken away at last. Syrophenician woman; seeming neglect calls out stronger expression of faith. Pray without ceasing.
II BLESSINGS WAITED FOR are the more appreciated and the richer WHEN THEY COME. Joseph" a type of him who, though he was sent after many prophets and long tarrying, was greater than all his brethren. The Rachel, the true beloved, the chosen bride, the Church in whom the true Jacob finds special delight, waits and prays. When God shall show that he has remembered and hearkened, the elect one shall be abundantly satisfied. "God hath taken away my reproach.
III All experience of Divine faithfulness is a great help, in looking forward, to cherish expectation. "The Lord shall add to me another son," We ask for more when we know that our prayer is heard. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22, 25 And God remembered Rachel
Gen_30:22-24
And God remembered Rachel
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Gods favour towards Rachel
I.
IT WAS LONG DELAYER. Discipline.
II. IT WAS GRANTED TO HER AFTER SOME SOLEMN LESSONS HAD BEEN LEARNED.
1. Dependence.
2. Patience.
3. Faith and hope.
III. IT AWAKENED GRATITUDE.
1. Grateful recognition of Gods dealings (verse23).
2. Heartfelt acknowledgment of God (Gen_30:24). (T. H. Leale.)
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The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv22, 25 Gen_30:23. My reproach.] That is, the reproach of my…
CRITICAL NOTES.—
Gen_30:23. My reproach.] That is, the reproach of my barrenness. (See Luk_1:25; 1Sa_1:6; Is. 4:1.)—
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Gen_30:24. Joseph.] “Adding,” or, “he will add.” It may also be rendered in the form of a prayer, “May the Lord add another.” Thus it would be a prophetic declaration of the event which was accomplished in the birth of Benjamin.—
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_30:22-24
GOD’S FAVOUR TOWARDS RACHEL
I. It was long delayed. The blessing which Rachel had long desired was, at length, granted. She had not lost the love of God—for that lives on—she had only been denied His favour for a time. God grants His favours as it pleases Him, and yet always with a view to the blessed designs of our discipline. They are bestowed at the best time for us. So it was with Rachel. For upwards of fourteen years of her married life she had been barren. God, at length, “remembered Rachel,” as if she had been forgotten before; for so we may speak of God’s delayed blessings from our human point of view. When the good we seek comes not, we begin to think that we are forgotten; that prayers are of no use when they are not immediately answered. But if we are faithful we shall be blessed according to the time wherein we have been afflicted.
II. It was granted to her after some solemn lessons had been learned. During the long delay Rachel had time to learn some solemn lessons, and which often have to be learned only through painful discipline.
1. The lesson of dependence. She had to be taught that whatever human means are used to gain our ends, all ultimate success depends upon the will of God. All gifts come from His hand. 2 The lesson of patience. She had to wait long for this blessing; and when it was granted, she would see how good it is to be patient. 3 The lesson of faith and hope. She had now learned not to despair because God did not at once grant her desires. It was good to believe and hope. If we abide faithful our confident trust in God will be justified in the end.
III. It awakened gratitude. This spirit showed itself. 1 In a grateful recognition of God’s dealings. She said, “God hath taken away my reproach” (Gen_30:23). The blessing itself was evident; but she recognised the divine source from whence it came. She did not trace the gift to some irresponsible powers of nature, but to the distinct favour of a personal God. 2 In the heartfelt acknowledgment of God. She called the name of her son, Joseph, saying “The Lord shall add to me another son.” She had previously used the name Elohim, which means the invisible Eternal (Gen_30:6); now she uses the name Jehovah, signifying the manifest self-existant-God as known in His covenant relation. This was an important advance in spiritual knowledge and feeling. The distant God becomes near. The God of nature becomes the God of providence and grace. This is similar to the experience of Job, (Job_42:5-6). Rachel has now hope for the future, for she feels that she has an interest in the covenant of promise. What a blessed contrast to her former state of despair! (Gen_30:1).
SUGGESTIVE COMMENTS ON THE VERSES
Gen_30:22. She began to think that God had forgotten her, because her prayer was not answered. This is a common fault. David bewails it himself. (Psalms 77) So the church of old. (Psa_63:1-5.)—(Trapp.)
Gen_30:23-24. A sweet and sure way of argumentation. God, that hath thus and thus done me good, will not be wanting to me in anything that may conduce to mine eternal comfort; but “will perfect that which concerneth me.” (Psa_138:8.)—(Trapp.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv22, 25 The Birth of Joseph
The Birth of Joseph
v. 22. And God remembered Rachel, and God hearkened to her, and opened her womb. It seems, then, that when all her schemes and stratagems failed, she turned to God in fervent and patient prayer, and that the Lord, in answer, removed her barrenness.
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v. 23. And she conceived, and bare a son, and said, God hath taken away my reproach;
v. 24. and she called his name Joseph (He shall add); and said, The Lord shall add to me another son. In taking away from Rachel the reproach of her unfruitfulness, the Lord had added to her the hope that He would add a second son. This wish was later fulfilled, Gen 35:16-18. It is undoubtedly correct to assume, from the subsequent story, that the eleven children of Jacob, from Reuben to Joseph, were born in the seven years after his marriage, not exactly in a chronological succession as narrated, but so that Leah gave birth to her four sons during the first four years. Dan and Naphtali were probably likewise born during this period, the children of Zilpah immediately after, Leah herself again becoming a mother in the sixth and seventh years, and Joseph being born about the end of the seventh year, when Jacob was ninety-one years old. The entire story shows that the fear of the Lord makes for true happiness in the home, for believers rely upon the Lord for all good gifts and gratefully receive them, at His hands.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 25 God called Rachel to mind and listened to her
God called Rachel to mind and listened to her
The phrase "call to mind" means to remember. This does not mean God forgot about Rachel. It means he considered her request. AT: "God considered Rachel and granted to her what she wanted" (See: Idiom)
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God has taken away my shame
God causing Rachel to no longer feel ashamed is spoken of as if "shame" were an object that person could take away from someone else. The abstract noun "shame" can be stated as "ashamed." AT: "God has caused me to no longer feel ashamed" (See: Metaphor and Abstract Nouns)
She called his name Joseph
Translators may also add a footnote that says: "The name Joseph means 'may he add.'" (See: How to Translate Names)
Yahweh has added to me another son
Rachel's first sons were through her female servant Bilhah.
translationWords
God
Rachel
mind
shame
Joseph (OT)
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv22, 25 30:22-24 Rachel finally gave birth to her own son,…
30:22-24 Rachel finally gave birth to her own son, Joseph. His birth was brought about by God’s intervention, not by superstitious practices (30:14-16) or the social custom of giving servants as wives. • Removed (Hebrew ’asap, “take away”) sounds similar to Joseph (Hebrew yosep, “may he add”). Rachel rejoiced over Joseph’s birth, yet she prayed that the Lord would add yet another son to her family.
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