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THE MESSAGE
Genesis 29:35
Bible Study Resources
Concordances:
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- InternationalParallel Translations
She conceived again, and bare a son. She said, "This time will I praise the LORD." Therefore she named him Yehudah. Then she stopped bearing.
And she conceived again, and bare a son: and she said, Now will I praise the Lord : therefore she called his name Judah; and left bearing.
And she conceived again and gave birth to a son. And she said, "This time I will praise Yahweh." Therefore she called his name Judah. And she ceased bearing children.
Then Leah gave birth to another son. She named him Judah, because she said, "Now I will praise the Lord ." Then Leah stopped having children.
She became pregnant again and had another son. She said, "This time I will praise the Lord ." That is why she named him Judah. Then she stopped having children.
Again she conceived and gave birth to a [fourth] son, and she said, "Now I will praise the LORD." So she named him Judah; then [for a time] she stopped bearing [children].
And she conceived again and gave birth to a son, and said, "This time I will praise the LORD." Therefore she named him Judah. Then she stopped having children.
Moreouer shee conceiued againe and bare a sonne, saying, Nowe will I prayse the Lorde: therefore shee called his name Iudah, and left bearing.
And she conceived again and bore a son and said, "This time I will praise Yahweh." Therefore she named him Judah. Then she stopped bearing.
She had one more son and named him Judah, because she said, "I'll praise the Lord !"
She conceived yet again, had a son and said, "This time I will praise Adonai "; therefore she named him Y'hudah [praise]. Then she stopped having children.
And she again conceived, and bore a son, and said, This time will I praise Jehovah; therefore she called his name Judah. And she ceased to bear.
Then Leah gave birth to another son. She named this son Judah. Leah named him this because she said, "Now I will praise the Lord ." Then Leah stopped having children.
And she conceived again and bore a son, and said, "This time I will praise the Lord ." Therefore she called his name Judah. Then she ceased bearing.
And she conceived again, and bore a son; and she said, This time I will praise the LORD; therefore she called his name Judah; and then she ceased bearing.
Then she became pregnant again and gave birth to another son. She said, "This time I will praise the Lord "; so she named him Judah. Then she stopped having children.
And she conceived again, gave birth to a son, and said, “This time I will praise the Lord.” Therefore she named him Judah. Then Leah stopped having children.
And she conceived again and bore a son. And she said, This time I praise Jehovah. So she called his name Judah. And she ceased from bearing.
She conceaued ye fourth tyme, and bare a sonne, and sayde: Now wyll I geue thankes vnto the LORDE, therfore called she him Iuda, and left bearynge.
And she conceived again, and bare a son: and she said, This time will I praise Jehovah: therefore she called his name Judah; and she left off bearing.
And she was with child again, and gave birth to a son: and she said, This time I will give praise to the Lord: so he was named Judah; after this she had no more children for a time.
And she conceaued yet agayne, and bare hym a sonne, saying: Nowe wyll I prayse the Lorde. Therefore she called his name Iuda, & left bearyng.
And she conceived again, and bore a son; and she said: 'This time will I praise the LORD.' Therefore she called his name Judah; and she left off bearing.
And shee conceiued againe, and bare a sonne: and she said, Now wil I praise the LORD: therefore she called his name Iudah, and left bearing.
And having conceived yet again, she bore a son, and said, Now yet again this time will I give thanks to the Lord; therefore she called his name, Juda; and ceased bearing.
And she conceived again, and bare a son: and she said, This time will I praise the LORD: therefore she called his name Judah; and she left bearing.
And once more, she conceived and gave birth to a son and said, "This time I will praise the LORD." So she named him Judah. Then Leah stopped having children.
The fourthe tyme sche conseyuede, and childide a sone, and seide, Now I schal knouleche to the Lord; and herfor she clepide his name Judas; and ceesside to childe.
And she conceiveth again, and beareth a son, and saith this time, `I praise Jehovah;' therefore hath she called his name Judah; and she ceaseth from bearing.
And she became pregnant again, and gave birth to a son. And she said, This time I will praise Yahweh. Therefore she named him Judah. And she left off bearing.
And she conceived again, and bore a son: and she said, Now will I praise the LORD: therefore she called his name Judah, and left bearing.
She conceived again, and bare a son. She said, "This time will I praise Yahweh." Therefore she named him Judah. Then she stopped bearing.
35 And she conceived again and bore a son, and said, "Now I will praise the Lord." Therefore she called his name Judah. [fn] Then she stopped bearing.
Once again Leah became pregnant and gave birth to another son. She named him Judah, for she said, "Now I will praise the Lord !" And then she stopped having children.
She was going to have another child and she gave birth to a son. And she said, "This time I will praise the Lord." So she gave him the name of Judah. Then she stopped giving birth.
She conceived again and bore a son, and said, "This time I will praise the Lord "; therefore she named him Judah; then she ceased bearing.
And she conceived again and bare a son, and said This time, will I praise Yahweh, For which cause, she called his name Judah. And she left off bearing.
The fourth time she conceived and bore a son, and said: Now will I praise the Lord: and for this she called him Juda. And she left bearing.
And she conceived again and bore a son, and said, "This time I will praise the LORD"; therefore she called his name Judah; then she ceased bearing.
And she conceived again and bore a son and said, "This time I will praise the LORD." Therefore she named him Judah. Then she stopped bearing.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2255, bc 1749
called: Genesis 35:26, Genesis 38:1-30, Genesis 43:8, Genesis 43:9, Genesis 44:18-34, Genesis 46:12, Genesis 49:8-12, Deuteronomy 33:7, 1 Chronicles 5:2, Matthew 1:2
Judah: that is, Praise
left bearing: Heb. stood from bearing, Genesis 49:8, That is, for a time; for she had several children afterwards. - See note on Genesis 30:17, and following.
Reciprocal: Genesis 30:9 - left Numbers 1:26 - General Ruth 4:14 - Blessed Ezekiel 48:7 - Judah Hosea 12:12 - Jacob Luke 3:33 - of Juda
Cross-References
Jacob set out again on his way to the people of the east. He noticed a well out in an open field with three flocks of sheep bedded down around it. This was the common well from which the flocks were watered. The stone over the mouth of the well was huge. When all the flocks were gathered, the shepherds would roll the stone from the well and water the sheep; then they would return the stone, covering the well.
"We can't," they said. "Not until all the shepherds get here. It takes all of us to roll the stone from the well. Not until then can we water the flocks."
While Jacob was in conversation with them, Rachel came up with her father's sheep. She was the shepherd. The moment Jacob spotted Rachel, daughter of Laban his mother's brother, saw her arriving with his uncle Laban's sheep, he went and single-handedly rolled the stone from the mouth of the well and watered the sheep of his uncle Laban. Then he kissed Rachel and broke into tears. He told Rachel that he was related to her father, that he was Rebekah's son. She ran and told her father. When Laban heard the news—Jacob, his sister's son!—he ran out to meet him, embraced and kissed him and brought him home. Jacob told Laban the story of everything that had happened.
God spoke to Jacob: "Go back to Bethel. Stay there and build an altar to the God who revealed himself to you when you were running for your life from your brother Esau." Jacob told his family and all those who lived with him, "Throw out all the alien gods which you have, take a good bath and put on clean clothes, we're going to Bethel. I'm going to build an altar there to the God who answered me when I was in trouble and has stuck with me everywhere I've gone since." They turned over to Jacob all the alien gods they'd been holding on to, along with their lucky-charm earrings. Jacob buried them under the oak tree in Shechem. Then they set out. A paralyzing fear descended on all the surrounding villages so that they were unable to pursue the sons of Jacob. Jacob and his company arrived at Luz, that is, Bethel, in the land of Canaan. He built an altar there and named it El-Bethel (God-of-Bethel) because that's where God revealed himself to him when he was running from his brother. And that's when Rebekah's nurse, Deborah, died. She was buried just below Bethel under the oak tree. It was named Allon-Bacuth (Weeping-Oak). God revealed himself once again to Jacob, after he had come back from Paddan Aram and blessed him: "Your name is Jacob (Heel); but that's your name no longer. From now on your name is Israel (God-Wrestler)." God continued, I am The Strong God. Have children! Flourish! A nation—a whole company of nations!— will come from you. Kings will come from your loins; the land I gave Abraham and Isaac I now give to you, and pass it on to your descendants. And then God was gone, ascended from the place where he had spoken with him. Jacob set up a stone pillar on the spot where God had spoken with him. He poured a drink offering on it and anointed it with oil. Jacob dedicated the place where God had spoken with him, Bethel (God's-House). They left Bethel. They were still quite a ways from Ephrath when Rachel went into labor—hard, hard labor. When her labor pains were at their worst, the midwife said to her, "Don't be afraid—you have another boy." With her last breath, for she was now dying, she named him Ben-oni (Son-of-My-Pain), but his father named him Ben-jamin (Son-of-Good-Fortune). Rachel died and was buried on the road to Ephrath, that is, Bethlehem. Jacob set up a pillar to mark her grave. It is still there today, "Rachel's Grave Stone." Israel kept on his way and set up camp at Migdal Eder. While Israel was living in that region, Reuben went and slept with his father's concubine, Bilhah. And Israel heard of what he did. There were twelve sons of Jacob. The sons by Leah: Reuben, Jacob's firstborn Simeon Levi Judah Issachar Zebulun. The sons by Rachel: Joseph Benjamin. The sons by Bilhah, Rachel's maid: Dan Naphtali. The sons by Zilpah, Leah's maid: Gad Asher. These were Jacob's sons, born to him in Paddan Aram.
Judah's sons: Er, Onan, Shelah, Perez, and Zerah (Er and Onan had already died in the land of Canaan). The sons of Perez were Hezron and Hamul.
Judah: "Listen, God , to the Voice of Judah, bring him to his people; Strengthen his grip, be his helper against his foes."
Abraham had Isaac, Isaac had Jacob, Jacob had Judah and his brothers, Judah had Perez and Zerah (the mother was Tamar), Perez had Hezron, Hezron had Aram, Aram had Amminadab, Amminadab had Nahshon, Nahshon had Salmon, Salmon had Boaz (his mother was Rahab), Boaz had Obed (Ruth was the mother), Obed had Jesse, Jesse had David, and David became king. David had Solomon (Uriah's wife was the mother), Solomon had Rehoboam, Rehoboam had Abijah, Abijah had Asa, Asa had Jehoshaphat, Jehoshaphat had Joram, Joram had Uzziah, Uzziah had Jotham, Jotham had Ahaz, Ahaz had Hezekiah, Hezekiah had Manasseh, Manasseh had Amon, Amon had Josiah, Josiah had Jehoiachin and his brothers, and then the people were taken into the Babylonian exile. When the Babylonian exile ended, Jeconiah had Shealtiel, Shealtiel had Zerubbabel, Zerubbabel had Abiud, Abiud had Eliakim, Eliakim had Azor, Azor had Zadok, Zadok had Achim, Achim had Eliud, Eliud had Eleazar, Eleazar had Matthan, Matthan had Jacob, Jacob had Joseph, Mary's husband, the Mary who gave birth to Jesus, the Jesus who was called Christ. There were fourteen generations from Abraham to David, another fourteen from David to the Babylonian exile, and yet another fourteen from the Babylonian exile to Christ. The birth of Jesus took place like this. His mother, Mary, was engaged to be married to Joseph. Before they came to the marriage bed, Joseph discovered she was pregnant. (It was by the Holy Spirit, but he didn't know that.) Joseph, chagrined but noble, determined to take care of things quietly so Mary would not be disgraced. While he was trying to figure a way out, he had a dream. God's angel spoke in the dream: "Joseph, son of David, don't hesitate to get married. Mary's pregnancy is Spirit-conceived. God's Holy Spirit has made her pregnant. She will bring a son to birth, and when she does, you, Joseph, will name him Jesus—‘God saves'—because he will save his people from their sins." This would bring the prophet's embryonic sermon to full term: Watch for this—a virgin will get pregnant and bear a son; They will name him Immanuel (Hebrew for "God is with us"). Then Joseph woke up. He did exactly what God's angel commanded in the dream: He married Mary. But he did not consummate the marriage until she had the baby. He named the baby Jesus.
Gill's Notes on the Bible
And she conceived again, and bare a son,.... A fourth son, a son in whose line, and from whose tribe, the Messiah was to spring:
and she said, now will I praise the Lord; she had praised him before for looking on her affliction, and hearing her cries, and giving her one son after another; but now she determines to praise him more than ever, having a fresh instance of his goodness to her: the Targum of Jonathan adds this as a reason,
"because from this my son shall come forth kings, and from him shall come forth David the king, who shall praise the Lord.''
And why may it not be as well supposed that she had knowledge of the Messiah springing from him, which would greatly heighten and increase her joy and praise?
and therefore she called his name Judah; which signifies "praise". A further improvement is made of this name, and the signification of it, in Genesis 49:8. According to the Jewish writers y, these four sons of Jacob were born, Reuben on the fourteenth day of Chisleu, or November, and lived one hundred and twenty four years; Simeon on the twenty first of Tebeth, or December, and lived one hundred and twenty years; Levi on the sixteenth of Nisan, or March, and lived one hundred and thirty seven years; and Judah on the fifteenth of Sivan, or May, and lived one hundred and nineteen years. And all these names being of the Hebrew language, and derived from words in it, show that this language, or what was much the same with it, was spoken in Laban's family, and had been continued from Nahor, as it had been in Isaac's family from Abraham:
and left bearing; that is, for a while, for after this she bore two sons and a daughter; see Genesis 30:17.
y Shalshalet Hakabala, fol. 3. 2. & 4. 1.
Barnes' Notes on the Bible
- Jacob’s Marriage
6. רחל rāchēl, Rachel, “a ewe.”
16. לאה lê'âh, Leah, “wearied.”
24. זלפה zı̂lpâh, Zilpah, “drop?”
29. בלהה bı̂lhâh, Bilhah, “timidity.”
32. ראוּבן re'uvbēn, Reuben, “behold a son.” A paronomasia in allusion to the phrase בעניי ראה be‛ānyı̂y rā'âh. Derivatives and compounds, being formed by the common speaker, are sometimes founded upon resemblance in sound, and not always on precise forms of the original sentence which prompted them.
33. שׁמעין shı̂m‛ôn, Shim‘on, “hearing, answer.”
34. לוי lêvı̂y, Levi, “junction, union.”
35. יחוּדה yehûdâh, Jehudah, “praised.”
In this chapter and the following, Jacob grows from a solitary fugitive with a staff in his hand Genesis 32:10 to be the father of a large family and the owner of great wealth. He proves himself to be a man of patience and perseverance, and the Lord according to promise is with him.
Genesis 29:1-8
Jacob arrives at the well of Haran. “The land of the sons of the east.” The points of the heavens were defined by the usage of practical life, and not by the standard of a science yet unknown. Hence, the east means any quarter toward the sunrising. Haran was about four degrees east of Beer-sheba, and five and a half degrees north. The distance was about four hundred and fifty miles, and therefore it would take Jacob fifteen days to perform the journey at thirty miles a day. If he reached Bethel the first night, he must have travelled about fifty miles the first day. After this he proceeds on his journey without any memorable incident. In the neighborhood of Haran he comes upon a well, by which lay three flocks. This is not the well near Haran where Abraham’s servant met Rebekah. It is in the pasture grounds at some distance from the town. On its mouth was a large stone, indicating that water was precious, and that the well was the common property of the surrounding natives. The custom was to gather the flocks, roll away the stone, which was too great to be moved by a boy or a female, water the flocks, and replace the stone. Jacob, on making inquiry, learns that Haran is at hand, that Laban is well, and that Rachel is drawing nigh with her father’s flocks. Laban is called by Jacob the son of Nahor, that is, his grandson, with the usual latitude of relative names in Scripture Genesis 28:13. “The day is great.” A great part of it yet remains. It is not yet the time to shut up the cattle for the night; “water the sheep and go feed them.” Jacob may have wished to meet with Rachel without presence of the shepherds. “We cannot.” There was a rule or custom that the flocks must be all assembled before the stone was rolled away for the purpose of watering the cattle. This may have been required to insure a fair distribution of the water to all parties, and especially to those who were too weak to roll away the stone.
Genesis 29:9-14
Jacob’s interview with Rachel, and hospitable reception by Laban. Rachel’s approach awakens all Jacob’s warmth of feeling. He rolls away the stone, waters the sheep, kisses Rachel, and bursts into tears. The remembrance of home and of the relationship of his mother to Rachel overpowers him. He informs Rachel who he is, and she runs to acquaint her father. Laban hastens to welcome his relative to his house. “Surely my bone and my flesh art thou.” This is a description of kinsmanship probably derived from the formation of the woman out of the man Genesis 2:23. A month here means the period from new moon to new moon, and consists of twenty-nine or thirty days.
Genesis 29:15-20
Jacob serves seven years for Rachel. “What shall thy wages be?” An active, industrious man like Jacob was of great value to Laban. “Two daughters.” Daughters in those countries and times were also objects of value, for which their parents were accustomed to receive considerable presents Genesis 24:53. Jacob at present, however, is merely worth his labor. He has apparently nothing else to offer. As he loves Rachel, he offers to serve seven years for her, and is accepted. Isaac loved Rebekah after she was sought and won as a bride for him. Jacob loves Rachel before he makes a proposal of marriage. His attachment is pure and constant, and hence the years of his service seem but days to him. The pleasure of her society both in the business and leisure of life makes the hours pass unnoticed. It is obvious that in those early days the contact of the sexes before marriage was more unrestrained than it afterward became.
Genesis 29:21-30
Jacob is betrayed into marrying Leah, and on consenting to serve other seven years obtains Rachel also. He claims his expected reward when due. “Made a feast.” The feast in the house of the bride’s father seems to have lasted seven days, at the close of which the marriage was completed. But the custom seems to have varied according to the circumstances of the bridegroom. Jacob had no house of his own to which to conduct the bride. In the evening: when it was dark. The bride was also closely veiled, so that it was easy for Laban to practise this piece of deceit. “A handmaid.” It was customary to give the bride a handmaid, who became her confidential servant Genesis 24:59, Genesis 24:61. In the morning Jacob discovers that Laban had overreached him. This is the first retribution Jacob experiences for the deceitful practices of his former days. He expostulates with Laban, who pleads the custom of the country.
It is still the custom not to give the younger in marriage before the older, unless the latter be deformed or in some way defective. It is also not unusual to practise the very same trick that Laban now employed, if the suitor is so simple as to be off his guard. Jacob, however, did not expect this at his relative’s hands, though he had himself taken part in proceedings equally questionable. “Fulfill the week of this.” If this was the second day of the feast celebrating the nuptials of Leah, Laban requests him to Complete the week, and then he will give him Rachel also. If, however, Leah was fraudulently put upon him at the close of the week of feasting, then Laban in these words proposes to give Rachel to Jacob on fulfilling another week of nuptial rejoicing. The latter is in the present instance more likely. In either case the marriage of Rachel is only a week after that of Leah. Rather than lose Rachel altogether, Jacob consents to comply with Laban’s terms.
Rachel was the wife of Jacob’s affections and intentions. The taking of a second wife in the lifetime of the first was contrary to the law of nature, which designed one man for one woman Genesis 2:21-25. But the marrying of a sister-in-law was not yet incestuous, because no law had yet been made on the subject. Laban gives a handmaid to each of his daughters. To Rebekah his sister had been given more than one Genesis 24:61. Bondslaves had been in existence long before Laban’s time Genesis 16:1. “And loved also Rachel more than Leah.” This proves that even Leah was not unloved. At the time of his marriage Jacob was eighty-four years of age; which corresponds to half that age according to the present average of human life.
Genesis 29:31-35
Leah bears four sons to Jacob. “The Lord saw.” The eye of the Lord is upon the sufferer. It is remarkable that both the narrator and Leah employ the proper name of God, which makes the performance of promise a prominent feature of his character. This is appropriate in the mouth of Leah, who is the mother of the promised seed. “That Leah was hated” - less loved than Rachel. He therefore recompenses her for the lack of her husband’s affections by giving her children, while Rachel was barren. “Reuben” - behold a son. “The Lord hath looked on my affliction.” Leah had qualities of heart, if not of outward appearance, which commanded esteem. She had learned to acknowledge the Lord in all her ways. “Simon” - answer. She had prayed to the Lord, and this was her answer. “Levi” - union, the reconciler. Her husband could not, according to the prevailing sentiments of those days, fail to be attached to the mother of three sons. “Judah” - praised. Well may she praise the Lord; for this is the ancestor of the promised seed. It is remarkable that the wife of priority, but not of preference, is the mother of the seed in whom all nations are to be blessed. Levi the reconciler is the father of the priestly tribe. Simon is attached to Judah. Reuben retires into the background.
Reuben may have been born when Jacob was still only eighty-four, and consequently Judah was born when Jacob was eighty-seven.
Clarke's Notes on the Bible
Verse Genesis 29:35. She called his name Judah — יהודה yehudah, a confessor; one who acknowledges God, and acknowledges that all good comes from his hands, and gives him the praise due to his grace and mercy. From this patriarch the Jews have their name, and could it be now rightly applied to them, it would intimate that they were a people that confess God, acknowledge his bounty, and praise him for his grace.
Left bearing. — That is, for a time; for she had several children afterwards. Literally translated, the original תעמד מלדת taamod milledeth - she stood still from bearing, certainly does not convey the same meaning as that in our translation; the one appearing to signify that she ceased entirely from having children; the other, that she only desisted for a time, which was probably occasioned by a temporary suspension of Jacob's company, who appears to have deserted the tent of Leah through the jealous management of Rachel.
The intelligent and pious care of the original inhabitants of the world to call their children by those names which were descriptive of some remarkable event in providence, circumstance of their birth, or domestic occurrence, is worthy, not only of respect, but of imitation. As the name itself continually called to the mind, both of the parents and the child, the circumstance from which it originated, it could not fail to be a lasting blessing to both. How widely different is our custom! Unthinking and ungodly, we impose names upon our offspring as we do upon our cattle; and often the dog, the horse, the monkey, and the parrot, share in common with our children the names which are called Christian! Some of our Christian names, so called, are absurd, others are ridiculous, and a third class impious; these last being taken from the demon gods and goddesses of heathenism. May we hope that the rational and pious custom recommended in the Scriptures shall ever be restored, even among those who profess to believe in, fear, and love God!
