Genesis 30:1-43

Genesis 30:1-43

Genesis 30:1-43

1. And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

1. Porro vidit Rachel, quod non pareret ipsi Iahacob: et invidit Rachel sorori suae, et dixit ad Iahacob, Da mihi filios: sin minus, mortua sum.

2. And Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead, who hath withheld from thee the fruit of the womb?

2. Et iratus est furor Iahacob in Rachel, et dixit, Numquid pro Deo sum, qui prohibuit a to fructum ventris?

3. And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her

3. Et dixit, Ecce ancilla mea Bilhah, ingredere ad cam, et pariet super genua mea: et erit etiam mihi filius ex ea.

4. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.

4. Dedit ergo ei Bilhah ancillam suam in uxorem, et ingressus est ad eam Iahacob.

5. And Bilhah conceived, and bare Jacob a son.

5. Et concepit Bilhah, et peperit ipsi Iahacob filium.

6. And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.

6. Et dixit Rachel, Iudicavit me Deus, et etiam audivit vocem meam, et dedit mihi filium. Idcirco vocavit nomen ejus Daniel

7. And Bilhah Rachel’s maid conceived again, and bare Jacob a second son.

7. Et concepit adhuc, et peperit Bilhah ancilla Rachel filium secundum ipsi Iahacob

8. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.

8. Tunc dixit Rachel, Luctationibus divinis luctata sum cum sorore mea, etiam praevalui. It vocavit nomen ejus Nephthali.

9. When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.

9. Vidit autem Leah, quod cessasset parere, et accepit Zilpah ancillam suam, et dedit eam Iahacob in uxorem.

10. And Zilpah Leah’s maid bare Jacob a son.

10. Et peperit Zilpah ancilla Leah ipsi Iahacob filium.

11. And Leah said, A troop cometh: and she called his name Gad.

11. Et dixit Leah, Venit turba: et vocavit nomen ejus Gad.

12. And Zilpah Leah’s maid bare Jacob a second son.

12. Et peperit Zilpah ancilla Leah filium secundum ipsi Iahacob.

13. And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

13. Et dixit Leah, Ut beata dicar, quia beatam me dicent filiae. Et vocavit nomen illius Aser.

14. And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son’s mandrakes.

14. Ivit autem Reuben in diebus messis triticeac, et reperit mandrgoras in agro, et attulit eas Leah matri suae. Et dixit Rachel ad Leah, Da quaeso mihi de mandragoris filii tui.

15. And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son’s mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son’s mandrakes.

15. Et dixit ei, Numquid parum est quod abstuleris virum meum, ut auferas etiam mandragoras filii mei? Et dixit Rachel, Idcirco dormiat tecum hac nocte pro mandragoris filii tui.

16. And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son’s mandrakes. And he lay with her that night.

16. Venit autem Iahacob ex agro vesperi, et egressa est Leah in occursum ejus, et dixit, Ad me ingredieris: quia mercando mercata sum to mandragoris filii mei. Et dormivit cum ea nocte illa.

17. And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.

17. Exaudivit Deus Leah, et concepit, et peperit ipsi Iahacob filium quintum.

18. And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar.

18. Tunc dixit Leah, Dedit Deus mercedem meam: quia dedi ancillam meum viro meo. Et vocavit nomen ejus Issachar.

19. And Leah conceived again, and bare Jacob the sixth son.

19. Et concepit adhuc Leah, et peperit filium sextum ipsi Iahacob.

20. And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun.

20. Dixit ergo Leah, Dotavit me Deus dote bona: vice hac habitavit mecum vir meus: quia peperi ei sex filios. Et vocavit nomen ejus Zebulon.

21. And afterwards she bare a daughter, and called her name Dinah.

21. Et postea peperit filiam: et vocavit nomen ejus Dinah.

22. And God remembered Rachel, and God hearkened to her, and opened her womb.

22. Porro recordatus est Deus Rachel, et exaudivit eam Deus, et aperuit vulvam illius.

23. And she conceived, and bare a son; and said, God hath taken away my reproach:

23. Et concepit, et peperit filium, et dixit, Amovit Deus probrum meum.

24. And she called his name Joseph; and said, The LORD shall add to me another son.

24. Et vocavit nomen ejus Ioseph, dicendo, Addat Iehova mihi filium alium.

25. 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.

25. Fuit autem quum peperisset Rachel Ioseph, dixit Iahacob ab Laban, Dimitte me, et ibo ad locum meum, et ad terram meam.

26. Give 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.

26. Da uxores meas, et liberos meos, propter quas servivi tibi, et ibo: tu enim nosti servitium meum, quo servivi tibi.

27. And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake.

27. Et dixit ad cum Laban, Si, quaeso, inveni gratiam in oculis tui, (expertus sum quod benedixit mihi Iehova propter to.)

28. And he said, Appoint me thy wages, and I will give it

28. Dixit ergo, Indica mercedem tuam mihi, et dabo.

29. And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.

29. Et dixit ad eum, Tu nosti qualiter servierim tibi, et quale fuit pecus tuum mecum:

30. 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 coming: and now when shall I provide for mine own house also?

30. Quia pusillum, quod fuit tibi ante me, crevit in multitudinem, et benedixit Dominus tibi ad ingressum pedis mei: et nunc quando faciam etiam ego domui meae?

31. And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock:

31. Et dixit, Quid dabo tibi? Respondit Iahacob, Non dabis mihi quicquam, si feceris mihi hoc, revertar, pascam, pecudes tuas custodiam.

32. I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire.

32. Transibo per omnes pecudes tuas hodie, removendo inde omne pecus parvum punctis parvis respersum, et respersum maculis latis: et omnem agnum rufum in ovibus et respersum maculis latis, et respersum punctis parvis in capris: et erit merces mea.

33. So shall my righteousness answer for me in time to come, 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.

33. Et testificabitur mihi justitia mea die crastino, quum venerit ad mercedem meam coram to: quicquid non erit punctis parvis respersum, et maculis latis respersum in capris, et rufum in ovibus, furto ablatum erat a me.

34. And Laban said, Behold, I would it might be according to thy word.

34. Tunc dixit Laban, Ecce utinam sit secundum verbum tuum.

35. And he removed that day the he goats that were ringstraked 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 hand of his sons.

35. Removit itaque in die illa hircos minores variegatos, et maculis latis respersos, et omnes capras punctis parvis respersas, et maculis latis respersas, omne in quo erat candor, et omne rufum in ovibus, et dedit in manus filiorum suorum.

36. And he set three days’ journey betwixt himself and Jacob: and Jacob fed the rest of Laban’s flocks.

36. Et posuit viam trium dierum inter se et inter Iahacob: et Iahacob pascebat pecudes Laban residuas.

37. And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.

37. Tulit autem sibi Iahacob virgam populeam viridem, et amygdalinam, et castaneam, et decorticavit in eis cortices albos, denudationem candoris, qui erat in virgis.

38. And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

38. Et statuit virgas, quas decorticavit, in fluentis, in canalibus aquarum (ad quos veniebant pecudes ad bibendum) e regione pecudum, ut coirent dum venirent ad bibendum.

39. And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.

39. Et coibant pecudes prope virgas, et pariebant pecudes foetus lineis distinctos, et punctis parvis respersos, et maculis latis respersos.

40. And 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.

40. Et oves separavit Iahacob, et posuit facies pecudum ad foetus lineis distinctos,: et omne rufum in pecudibus erat Laban: et posuit sibi greges seorsum, et non posuit eos juxta pecudes Laban.

41. And 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.

41. Fuit autem, in omni coitu pecudum primitivarum, ponebat Iahacob virgas in oculis pecudum in canalibus, ut coirent ad virgas.

42. But when the cattle were feeble, he put them not in: so the feebler were Laban’s, and the stronger Jacob’s.

42. Ad serotinos vero coitus pecudum non ponebat: et erant serotina ipsius Laban: primitiva autem ipsius Iahacob.

43. And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.

43. Crevit vir ergo supra modum: fueruntque ei pecudes multae, et ancillae, et servi, et cameli, et asini.

1. And when Rachel saw. Here Moses begins to relate that Jacob was distracted with domestic strifes. But although the Lord was punishing him, because he had been guilty of no light sin in marrying two wives, and especially sisters; yet the chastisement was paternal; and God himself, seeing that he is wont mercifully to pardon his own people, restrained in some degree his hand. Whence also it happened, that Jacob did not immediately repent, but added new offenses to the former. But first we must speak of Rachel. Whereas she rejoiced to see her sister subjected to contempt and grief, the Lord represses this sinful joy, by giving his blessing to Leah, in order to make the condition of both of them equal. She hears the grateful acknowledgment of her sister, and learns from the names given to the four sons, that God had pitied, and had sustained by his favor, her who had been unjustly despised by man. Nevertheless envy inflames her, and will not suffer anything of the dignity becoming a wife to appear in her. We see what ambition can do. For Rachel, in seeking preeminence, does not spare even her own sister; and scarcely refrains from venting her anger against God, for having honored that sister with the gift of fruitfulness. Her emulation did not proceed from any injuries that she had received, but because she could not bear to have a partner and an equal, though she herself was really the younger. What would she have done had she been provoked, seeing that she envies her sister who was contented with her lot? Now Moses, by exhibiting this evil in Rachel, would teach us that it is inherent in all; in order that each of us, tearing it up by the roots, may vigilantly purify himself from it. That we may be cured of envy, it behoves us to put away pride and selflove; as Paul prescribes this single remedy against contentions

“Let nothing be done through vainglory.” (Philippians 2:3.)

2. And Jacob’s anger was kindled. The tenderness of Jacob’s affection rendered him unwilling to offend his wife; yet her unworthy conduct compelled him to do so, when he saw her petulantly exalt herself, not only against her sister, who piously, homily, and thankfully was enjoying the gifts of God; but even against God himself, of whom it is said that the fruit of the womb is his reward. (Psalm 127:3.) On this account, therefore, Jacob is angry, because his wife ascribes nothing to the providence of God, and, by imagining that children are the offspring of chance, would deprive God of the care and government of mankind. It is probable that Jacob had been already sorrowful on account of his wife’s barrenness. He now, therefore, fears lest her folly should still farther provoke God’s anger to inflict more severe strokes. This was a holy indignation, by which Jacob maintained the honor due to God, while he corrected his wife, and taught her that it was not without sufficient cause that she had been hitherto barren. For when he affirms that the Lord had shut her womb, he obliquely intimates that she ought the more deeply to humble herself.

3. Behold my maid Bilhah. Here the vanity of the female disposition appears. For Rachel is not induced to flee unto the Lord, but strives to gain a triumph by illicit arts. Therefore she hurries Jacob into a third marriage. Whence we infer, that there is no end of sinning, when once the Divine institution is treated with neglect. And this is what I have said, that Jacob was not immediately brought back to a right state of mind by Divine chastisements. He acts, indeed, in this instance, at the instigation of his wife: but is his wife in the place of God, from whom alone the law of marriage proceeds? But to please his wife, or to yield to her importunity, he does not scruple to depart from the command of God. To bear upon the knees, is nothing more than to commit the child when born to another to be brought up. Bilhah was a maidservant; and therefore did not bear for herself but for her mistress, who, claiming the child as her own, thus procured the honor of a mother. Therefore it is added, in the way of explanation, I shall have children, or I shall be built up by her. For the word which Moses here uses, is derived from בן (ben,) a son: because children are as the support and stay of a house. But Rachel acted sinfully, because she attempted, by an unlawful method, and in opposition to the will of God, to become a mother.

5. And Bilhah conceived. It is wonderful that God should have deigned to honor an adulterous connection with offspring: but he does sometimes thus strive to overcome by kindness the wickedness of men, and pursues the unworthy with his favor. Moreover, he does not always make the punishment equal to the offenses of his people, nor does he always rouse them, alike quickly, from their torpor, but waits for the matured season of correction. Therefore it was his will that they who were born from this faulty connection, should yet be reckoned among the legitimate children; just as Moses shortly before called Bilhah a wife, who yet might more properly have been called a harlot. And the common rule does not hold, that what had no force from the beginning can never acquire validity by succession of time; for although the compact, into which the husband and wife sinfully entered against the Divine command and the sacred order of nature, was void; it came to pass nevertheless, by special privilege, that the conjunction, which in itself was adulterous, obtained the honor of wedlock. At length Rachel begins to ascribe to God what is his own; but this confession of hers is so mixed up with ambition, that it breathes nothing of sincerity or rectitude. She pompously announces, that her cause has been undertaken by the Lord. As if truly, she had been so injured by her sister, that she deserved to be raised by the favor of God; and as if she had not attempted to deprive herself of his help. We see, then, that under the pretext of praising God, she rather does him wrong, by rendering him subservient to her desires. Add to this, that she imitates hypocrites, who, while in adversity, rush against God with closed eyes; vet when more prosperous fortune favors them, indulge in vain boastings, as if God smiled upon all their deeds and sayings. Rachel, therefore, does not so much celebrate the goodness of God, as she applauds herself Wherefore let the faithful, instructed by her example, abstain from polluting the sacred name of God by hypocrisy.

8. With great wrestlings Others translate it, “I am joined with the joinings of God;” as if she exulted in having recovered what she had lost; or, certainly, in having obtained an equal degree of honor with her sister. Others render it, I am doubled with the duplications of God. But both derive the noun and the verb from the root פתל (patal,) which signifies a twisted thread. The former of these senses comes to this; that since Rachel has attained a condition equal to that of her sister, there is no reason why her sister should claim any superiority over her. But the latter sense expresses more confident boasting, since she proclaims herself a conqueror, and doubly superior. But a more simple meaning is (in my opinion) adduced by others, namely, that she “wrestled with divine or excellent wrestlings.” For the Hebrews indicate all excellence by adding the name of God; because the more excellent anything is, the more does the glory of God shine in it. But perverse is that boasting with which she glories over her sister, when she ought rather suppliantly to have implored forgiveness. In Rachel the pride of the human mind is depicted; because they whom God has endowed with his benefits, for the most part are so elated, that they rage contumeliously against their neighbors. Besides, she foolishly prefers herself to her sister in fruitfulness, in which she is still manifestly inferior. But they who are puffed up with pride have also the habit of malignantly depreciating those gifts which the Lord has bestowed on others, in comparison with their own smaller gifts. Perhaps, also, she expected a numerous progeny, as if God were under obligation to her. She did not, as pious persons are wont to do, conceive hope from benefits received; but, by a confident presumption of the flesh, made herself sure of everything she wished. Hitherto, then, she gave no sign of pious modesty. Whence is this, but because her temporary barrenness had not yet thoroughly subdued her? Therefore we ought the more to beware, lest if God relaxes our punishments, we, being inflated by his kindness, should perish.

Note 74. Luctationibus divinis. Margin of English Bible, “with wrestlings of God.”

Note 75. Conjunctionibus Dei conjuncta sum.

9. When Leah saw that she had left bearing. Moses returns to Leah, who, not content with four sons, devised a method whereby she might always retain her superior rank: and therefore she also, in turn, substitutes her maid in her place. And truly Rachel deserved such a reward of her perverse design; since she, desiring to snatch the palm from her sister, does not consider that the same contrivance to which she had resorted, might speedily be employed against herself. Yet Leah sins still more grievously, by using wicked and unjust arts in the contest. Within a short period, she had experienced the wonderful blessing of God; and now, because she ceased from bearing, for a little while, she despairs concerning the future, as if she had never participated in the Divine favor. What, if her desire was strong; why did she not resort to the fountain of blessing? In obtruding, therefore, her maid, she gave proof not only of impatience, but also of distrust; because with the remembrance of Divine mercy, faith also is extinguished in her heart. And we know that all who rely upon the Lord are so tranquil and sedate in their mind, that they patiently wait for what he is about to give. And it is the just punishment of unbelief when any one stumbles through excessive haste. So much the more ought we to beware of the assaults of the flesh, if we desire to maintain a right course.

As to the name Gad, this passage is variously expounded by commentators. In this point they agree, that בגד (bagad) means the same as if Leah had said “the time of bearing is come.” But some suppose גד (Gad,) to be the prosperous star of Jupiter; others, Mercury; others, good fortune. They adduce Isaiah 65:11, where it is written, “they offer a libation to Gad.” But the context of the Prophet shows that this ought rather to be understood of the host of heaven, or of the number of false gods; because it immediately follows that they offer sacrifices to the stars, and furnish tables for a multitude of gods: the punishment is then added, that as they had fabricated an immense number of deities, so God will “number” them “to the sword.” As it respects the present passage, nothing is less probable than that Leah should extol the planet Jupiter instead of God, seeing that she, at least, maintained the principle that the propagation of the human race flows from God alone. I wonder also that interpreters understand this of prosperous fortune, when Moses afterwards, Genesis 49:19, leads us to an opposite meaning. For the allusion he there makes would be inappropriate, “Gad, a troop shall overcome him,” etc., unless it had been the design of Leah to congratulate herself on the troop of her children. For since she had so far surpassed her sister, she declares that she has children in great abundance. When she proclaims herself happy in her sixth son, it again appears in what great esteem fecundity was then held. And certainly it is a great honor, when God confers on mortals the sacred title of parents, and through them propagates the human race formed after his own image.

Note 76. Venit felicitas In the French translation, “Mon heur est venu.” My hour is come. The word בגד is explained in the margin of the Hebrew Bible by בא גד Venit turma, ceu exercitus — a troop or army cometh. See Schindler. — Ed

Note 77. “Ye are they that forsake the Lord, that forget my holy mountain, that prepare a table for that troop (margin, Meni). — English Translation. Calvin has quoted from memory, and not accurately, having put libation instead of table. — Ed.

Note 78. Nam quum sesquialtera parte superior esset, praedicat se habere in magna copia liberos.