the Third Week after Easter
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New Century Version
Genesis 30:26
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayParallel Translations
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."
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.
Give me my wives and my children for which I have served you, and let me go. For you yourself know my service that I have rendered to you."
Let me take my wives and my children whom I have acquired by working for you. Then I'll depart, because you know how hard I've worked for you."
"Give me my wives and my children for whom I have served you, and let me go; for you know the work which I have done for you."
"Give me my wives and my children for whom I have served you, and let me go; for you yourself know my service which I have rendered you."
Giue me my wiues and my children, for whom I haue serued thee, and let me go: for thou knowest what seruice I haue done thee.
Give me my wives and my children for whom I have served you, and let me go; for you yourself know my service which I have rendered you."
You know how hard I've worked for you, so let me take my wives and children and leave."
Let me take my wives, for whom I have served you, and my children; and let me go. You know very well how faithfully I have served you."
Give [me] my wives for whom I have served thee, and my children; that I may go away, for thou knowest my service which I have served thee.
Give me my wives and my children. I have earned them by working for you. You know that I served you well."
Give me my wives and my children for whom I have served you, that I may go, for you know the service that I have given you."
Give me my wives and my children, for whom I have served you, and let me go; for you know the service which I have rendered you.
Give me my wives and children that I have earned by working for you, and I will leave. You know how well I have served you."
Give me my wives and my children that I have worked for, and let me go. You know how hard I have worked for you.”
Give 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.
geue me my wyues and my children, (for the which I haue serued the) yt I maye go: for thou knowest, what seruyce I haue done the.
Give me my wives and my children for whom I have served thee, and let me go: for thou knowest my service wherewith I have served thee.
Give me my wives and my children, for whom I have been your servant, and let me go: for you have knowledge of all the work I have done for you.
Geue me my wyues and my chyldren for whom I haue serued thee, and let me go: for thou knowest what seruice I haue done thee.
Give me my wives and my children for whom I have served thee, and let me go; for thou knowest my service wherewith I have served thee.'
Giue mee my wiues and my children, for whom I haue serued thee, and let me goe: for thou knowest my seruice which I haue done thee.
Restore my wives and my children, for whom I have served thee, that I may depart, for thou knowest the service wherewith I have served thee.
Give me my wives and my children for whom I have served thee, and let me go: for thou knowest my service wherewith I have served thee.
Give me my wives and children, for whom I have served you, and I will go on my way. You know how hard I have worked for you."
Yyue thou to me my wyues and fre children for whiche Y seruede thee, that Y go; forsothe thou knowist the seruyce bi which Y seruede thee.
give up my wives and my children, for whom I have served thee, and I go; for thou -- thou hast known my service which I have served thee.'
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.
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.
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."
Give me my wives and my children for whom I have served you, and let me go; for you know my service which I have done for you."
Let me take my wives and children, for I have earned them by serving you, and let me be on my way. You certainly know how hard I have worked for you."
Give me my wives and my children for whom I have served. Let me leave, for you know how much I have served you."
Give me my wives and my children for whom I have served you, and let me go; for you know very well the service I have given you."
Come, give me my wives and my children for whom I have served thee and let me take my journey, - for, thou, knowest my service wherewith I have served thee.
Give me my wives, and my children, for whom I have served thee, that I may depart: thou knowest the service that I have rendered thee.
Give me my wives and my children for whom I have served you, and let me go; for you know the service which I have given you."
"Give me my wives and my children for whom I have served you, and let me depart; for you yourself know my service which I have rendered you."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
my wives: Genesis 29:19, Genesis 29:20, Genesis 29:30, Genesis 31:26, Genesis 31:31, Genesis 31:41, Hosea 12:12
for thou: Genesis 30:29, Genesis 30:30, Genesis 31:6, Genesis 31:38-40
Reciprocal: Genesis 31:15 - sold us
Cross-References
So Jacob had sexual relations with Rachel also, and Jacob loved Rachel more than Leah. Jacob worked for Laban for another seven years.
Leah became pregnant again and gave birth to a sixth son.
She said, "God has given me a fine gift. Now surely Jacob will honor me, because I have given him six sons," so she named him Zebulun.
Jacob answered, "You know that I have worked hard for you, and your flocks have grown while I cared for them.
When I came, you had little, but now you have much. Every time I did something for you, the Lord blessed you. But when will I be able to do something for my own family?"
He put the branches in front of the flocks at the watering places. When the animals came to drink, they also mated there,
When the stronger animals in the flock were mating, Jacob put the branches before their eyes so they would mate near the branches.
You both know that I have worked as hard as I could for your father,
Laban said to Jacob, "What have you done? You cheated me and took my daughters as if you had captured them in a war.
Jacob answered Laban, "I left without telling you, because I was afraid you would take your daughters away from me.
Gill's Notes on the Bible
Give [me] my wives,.... His two wives, Leah and Rachel, and the two maids, Bilhah and Zilpah, which he had given him for wives also; he desires leave not to have them, but to take them away with him:
and my children; his twelve children; he did not desire his father-in- law to take any of them, and keep them for him, but was desirous of having them with him: no doubt, for the sake of their education, though he had nothing of his own wherewith to support them; not doubting that God would make good his promise in giving him food and raiment, and returning him to his country; and which his faith applied to his family as well as to himself:
for whom I have served thee; not for his children, but for his wives, his two wives;
and let me go; free from thy service, and to my own country;
for thou knowest my service which I have done thee: how much and great it is, and with what diligence and faithfulness it has been performed, and that the time of it fixed and agreed upon was at an end.
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.
