the Second Week after Easter
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Brenton's Septuagint
Genesis 30:36
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- InternationalParallel Translations
He set three days' journey between himself and Ya`akov, and Ya`akov fed the rest of Lavan's flocks.
And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.
And he put a journey of three days between him and Jacob, and Jacob pastured the remainder of Laban's flock.
Then he took these animals to a place that was three days' journey away from Jacob. Jacob took care of all the flocks that were left.
Then he separated them from Jacob by a three-day journey, while Jacob was taking care of the rest of Laban's flocks.
And he put [a distance of] three days' journey between himself and Jacob, and Jacob was then left in care of the rest of Laban's flock.
And he put a distance of three days' journey between himself and Jacob, and Jacob fed the rest of Laban's flocks.
And hee set three dayes iourney betweene himselfe and Iaakob. And Iaakob kept the rest of Labans sheepe.
And he put a distance of three days' journey between himself and Jacob, and Jacob was pasturing the rest of Laban's flocks.
Then Laban made Jacob keep the rest of the sheep and goats at a distance of three days' journey.
and put three days' distance between himself and Ya‘akov. Ya‘akov fed the rest of Lavan's flocks.
And he put three days' journey between himself and Jacob. And Jacob fed the rest of Laban's flock.
So the sons took all the spotted animals and led them to another place. They traveled for three days. Jacob stayed and took care of all the animals that were left.
And he set a distance of three days' journey between himself and Jacob, and Jacob pastured the rest of Laban's flock.
And he set three days journey between himself and Jacob; and Jacob fed the rest of Labans flocks.
and then went away from Jacob with this flock as far as he could travel in three days. Jacob took care of the rest of Laban's flocks.
He put a three-day journey between himself and Jacob. Jacob, meanwhile, was shepherding the rest of Laban’s flock.
And he put three days journey between himself and Jacob. And Jacob was feeding the remaining flocks of Laban.
and made rowme of thre dayes iourney wyde betwixte him and Iacob. So Iacob kepte the residue of Labans flocke.
and he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.
And sent them three days' journey away: and Jacob took care of the rest of Laban's flock.
And set three dayes iourney betwixte himselfe and Iacob: and so Iacob kept the rest of Labans sheepe.
And he set three days' journey betwixt himself and Jacob. And Jacob fed the rest of Laban's flocks.
And hee set three dayes iourney betwixt himselfe and Iacob: and Iacob fed the rest of Labans flocks.
and he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.
Then he put a three-day journey between himself and Jacob, while Jacob was shepherding the rest of Laban's flocks.
and he settide the space of weie of thre daies bitwixe hise sones and the hosebonde of hise douytris, that fedde othere flockis` of hym.
and setteth a journey of three days between himself and Jacob; and Jacob is feeding the rest of the flock of Laban.
and he set three days' journey between himself and Jacob: and Jacob fed the rest of Laban's flocks.
And he set three days' journey between himself and Jacob: and Jacob fed the rest of Laban's flocks.
He set three days' journey between himself and Jacob, and Jacob fed the rest of Laban's flocks.
Then he put three days' journey between himself and Jacob, and Jacob fed the rest of Laban's flocks.
who took them a three-days' journey from where Jacob was. Meanwhile, Jacob stayed and cared for the rest of Laban's flock.
Then he traveled three days away from Jacob. And Jacob was left to care for the rest of Laban's flocks.
and he set a distance of three days' journey between himself and Jacob, while Jacob was pasturing the rest of Laban's flock.
then put he a journey of three days between himself and Jacob, - but, Jacob himself, continued tending the flocks of Laban that were left.
And he set the space of three days journey betwixt himself and his son in law, who fed the rest of his flock.
and he set a distance of three days' journey between himself and Jacob; and Jacob fed the rest of Laban's flock.
And he put a distance of three days' journey between himself and Jacob, and Jacob fed the rest of Laban's flocks.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Reciprocal: Genesis 31:22 - General
Gill's Notes on the Bible
And he set three days' journey between himself and Jacob,.... Not three days' journey for a man, but for cattle; this distance there was between the place where Laban and his sons kept the spotted, speckled, and brown cattle, and that in which Jacob kept the flock only consisting of white sheep; and this was done, that the flocks might not be mixed, and that there might be no opportunity to take any of the spotted ones, and that they might not stray into Jacob's flock; or lest any of his seeing them might bring forth the like, such precaution was used:
and Jacob fed the rest of Laban's flock; those that remained after the spotted, speckled, and brown were taken out; and Jacob having none but white sheep, there was no great likelihood, according to the course of nature, of his having much for his hire; since he was only to have the spotted, speckled, and brown ones that came from them, and generally like begets like; and, according to the Jewish writers p, those that were committed to his care were old and barren, and sick, and infirm, that so he might have no profit from them.
p Bereshit Rabba, sect. 73. fol. 64. 1. Targum Jon. & Jarchi in loc.
Barnes' Notes on the Bible
- Jacobâs Family and Wealth
6. ×× daÌn, Dan, âjudge, lord.â
8. × ×¤×ª×× naptaÌlıÌy, Naphtali, âwrestling.â
11. ×× gaÌd, Gad, âovercoming, victory.â ××× baÌgaÌd, âin victory orâ =×× ×× baÌ' gaÌd, âvictory cometh.â ××Ö¼× guÌd, âpress down.â ×××Ö¼× geduÌd, âtroop.â
13. ×ש×ר 'aÌasheÌr, Asher, âprosperity, happiness.â
18. ×ש×ש×ר yıÌsÌaÌskaÌr, Jissakar, âreward.â The second Hebrew letter (ש s) seems to have been merely a full mode of writing the word, instead of the abbreviated form ×ש××ר yıÌsÌaÌkaÌr.
20. ××××Ö¼× zebuluÌn, Zebulun, âdwelling.â There is here a play upon the two words ××× zaÌbad, âto endowâ and ××× zaÌbal, âto dwell,â the latter of which, however, prevails in the name. They occur only here as verbs.
21. ××× × dıÌynaÌh, Dinah, âjudgment.â
24. ×סף yoÌseÌph, Joseph, âhe shall add.â There is, however, an obvious allusion to the thought. âGod hath taken away (×סף 'aÌsap) my reproach.â Double references, we find, are usual in the giving of names (see Genesis 25:30).
This chapter is the continuation of the former, and completes the history of Jacob in Haran. The event immediately following probably took place after Leah had borne two of her sons, though not admitted into the narrative until she had paused for a short time.
Genesis 30:1-8
Bilhah, Rachelâs maid, bears two sons. Rachel becomes impatient of her barrenness and jealous of her sister, and unjustly reproaches her husband, who indignantly rebukes her. God, not he, has withheld children from her. She does what Sarah had done before her Genesis 16:2-3, gives her handmaid to her husband. No express law yet forbade this course, though nature and Scripture by implication did Genesis 2:23-25. âDan.â âGod hath judged me.â In this passage Jacob and Rachel use the common noun, God, the Everlasting, and therefore Almighty, who rules in the physical relations of things - a name suitable to the occasion. He had judged her, dealt with her according to his sovereign justice in withholding the fruit of the womb, when she was self-complacent and forgetful of her dependence on a higher power; and also in hearing her voice when she approached him in humble supplication. âNaphtali.â âWrestlings of God,â with God, in prayer, on the part of both sisters, so that they wrestled with one another in the self-same act. Rachel, though looking first to Jacob and then to her maid, had at length learned to look to her God, and then had prevailed.
Genesis 30:9-13
Leah having stayed from bearing, resorts to the same expedient. Her fourth son was seemingly born in the fourth year of Jacobâs marriage. Bearing her first four sons so rapidly, she would the sooner observe the temporary cessation. After the interval of a year she may have given Zilpah to Jacob. âGad.â âVictory cometh.â She too claims a victory. âAsher.â Daughters will pronounce her happy who is so rich in sons. Leah is seemingly conscious that she is here pursuing a device of her own heart; and hence there is no explicit reference to the divine name or influence in the naming of the two sons of her maid.
Genesis 30:14-21
âReubenâ was at this time four or five years of age, as it is probable that Leah began to bear again before Zilpah had her second son. âMandrakesâ - the fruit of the âmandragora vernaIis,â which is to this day supposed to promote fruitfulness of the womb. Rachel therefore desires to partake of them, and obtains them by a compact with Leah. Leah betakes herself to prayer, and bears a fifth son. She calls him âIssakar,â with a double allusion. She had hired her husband with the mandrakes, and had received this son as her hire for giving her maid to her husband; which she regards as an act of generosity or self-denial. âZebulun.â Here Leah confesses, âGod hath endowed me with a good dowry.â She speaks now like Rachel of the God of nature. The cherished thought that her husband will dwell with her who is the mother of six sons takes form in the name. âDinahâ is the only daughter of Jacob mentioned Genesis 46:7, and that on account of her subsequent connection with the history of Jacob Genesis 34:0. Issakar appears to have been born in the sixth year after Jacobâs marriage, Zebulun in the seventh, and Dinah in the eighth.
Genesis 30:22-24
âGod remembered Rachel,â in the best time for her, after he had taught her the lessons of dependence and patience. âJoseph.â There is a remote allusion to her gratitude for the reproach of barrenness taken away. But there is also hope in the name. The selfish feeling also has died away, and the thankful Rachel rises from Elohim, the invisible Eternal, to Yahweh, the manifest Self-existent. The birth of Joseph was after the fourteen years of service were completed. He and Dinah appear to have been born in the same year.
Genesis 30:25-36
Jacob enters into a new contract of service with Laban. âWhen Rachel had borne Joseph.â Jacob cannot ask his dismissal until the twice seven years of service were completed. Hence, the birth of Joseph, which is the date of his request, took place at the earliest in the fifteenth year of his sojourn with Laban. Jacob now wishes to return home, from which he had been detained so long by serving for Rachel. He no doubt expects of Laban the means at least of accomplishing his journey. Laban is loath to part with him. âI have divinedâ - I have been an attentive observer. The result of his observation is expressed in the following words. âAppoint.â Laban offers to leave the fixing of the hire to Jacob. âThy hire upon me,â which I will take upon me as binding. Jacob touches upon the value of his services, perhaps with the tacit feeling that Laban in equity owed him at least the means of returning to his home. âBrake forthâ - increased. âAt my footâ - under my guidance and tending of thy flocks.
âDoâ - provide. âThou shalt not give me anything.â This shows that Jacob had no stock from Laban to begin with. âI will pass through all thy flock todayâ with thee. âRemove thou thence every speckled and spotted sheep, and every brown sheep among the lambs, and the spotted and speckled among the goats.â These were the rare colors, as in the East the sheep are usually white, and the goats black or dark brown. âAnd such shall be my hire.â Such as these uncommon party-colored cattle, when they shall appear among the flock already cleared of them; and not those of this description that are now removed. For in this case Laban would have given Jacob something; whereas Jacob was resolved to be entirely dependent on the divine providence for his hire. âAnd my righteousness will answer for me.â The color will determine at once whose the animal is. Laban willingly consents to so favorable a proposal, removes the party-colored animals from the flock, gives them into the hands of his sons, and puts an interval of three daysâ journey between them and the pure stock which remains in Jacobâs hands. Jacob is now to begin with nothing, and have for his hire any party-colored lambs or kids that appear in those flocks, from which every specimen of this rare class has been carefully removed.
Genesis 30:37-43
Jacob devises means to provide himself with a flock in these unfavorable circumstances. His first device is to place party-colored rods before the eyes of the cattle at the rutting season, that they might drop lambs and kids varied with speckles, patches, or streaks of white. He had learned from experience that there is a congruence between the colors of the objects contemplated by the dams at that season and those of their young. At all events they bare many straked, speckled, and spotted lambs and kids. He now separated the lambs, and set the faces of the flock toward the young of the rare colors, doubtless to affect them in the same way as the pilled rods. âPut his own folds by themselves.â These are the party-colored cattle that from time to time appeared in the flock of Laban. In order to secure the stronger cattle, Jacob added the second device of employing the party-colored rods only when the strong cattle conceived. The sheep in the East lamb twice a year, and it is supposed that the lambs dropped in autumn are stronger than those dropped in the spring. On this supposition Jacob used his artifice in the spring, and not in the autumn. It is probable, however, that he made his experiments on the healthy and vigorous cattle, without reference to the season of the year. The result is here stated. âThe man brake forth exceedinglyâ - became rapidly rich in hands and cattle.
It is obvious that the preceding and present chapters form one continuous piece of composition; as otherwise we have no account of the whole family of Jacob from one author. But the names ××××× 'eÌlohıÌym and ×××× yehovaÌh are both employed in the piece, and, hence, their presence and interchange cannot indicate diversity of authorship.
