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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
A further account of Jacob's family. (1–13)
Rachel beareth Joseph. (14–24)
Jacob's new agreement with Laban to (25–43)
serve him for cattle.

In this chapter we have an account of the increase, I. Of Jacob's family. Eight children more we find registered in this chapter; Dan and Naphtali by Bilhah, Rachel's maid, ver. 1-8. Gad and Asher by Zilpah, Leah's maid, ver. 9-13. Issachar, Zebulun, and Dinah, by Leah, ver. 14-21. And, last of all, Joseph, by Rachel, ver. 22-24. II. Of Jacob's estate. He makes a new bargain with Laban, ver. 25-34. And in the six years' further service he did to Laban God wonderfully blessed him, so that his stock of cattle became very considerable, ver. 35-43. Herein was fulfilled the blessing with which Isaac dismissed him (ch. xxviii. 3), "God make thee fruitful, and multiply thee." Even these small matters concerning Jacob's house and field, though they seem inconsiderable, are improvable for our learning. For the scriptures were written, not for princes and statesmen, to instruct them in politics; but for all people, even the meanest, to direct them in their families and callings: yet some things are here recorded concerning Jacob, not for imitation, but for admonition.
Adam Clarke: Commentary on the Bible - 1831
Rachel envies her sister, and chides Jacob, Gen 30:1. He reproves her and vindicates himself, Gen 30:2. She gives him her maid Bilhah, Gen 30:3, Gen 30:4. She conceives, and bears Dan. vv.5, 6; and afterwards Naphtali, Gen 30:7, Gen 30:8. Leah gives Zilpah her maid to Jacob, Gen 30:9. She conceives and bears Gad, Gen 30:10, Gen 30:11, and also Asher, Gen 30:12, Gen 30:13. Reuben finds mandrakes, of which Rachel requests a part, Gen 30:14. The bargain made between her and Leah, Gen 30:15. Jacob in consequence lodges with Leah instead of Rachel, Gen 30:16. She conceives, and bears Issachar, Gen 30:17, Gen 30:18, and Zebulun, Gen 30:19, Gen 30:20, and Dinah, Gen 30:21. Rachel conceives, and bears Joseph, Gen 30:22-24. Jacob requests permission from Laban to go to his own country, Gen 30:25, Gen 30:26. Laban entreats him to tarry, and offers to give him what wages he shall choose to name, Gen 30:27, Gen 30:28. Jacob details the importance of his services to Laban, Gen 30:29, Gen 30:30, and offers to continue those services for the speckled and spotted among the goats, and the brown among the sheep, Gen 30:31-33. Laban consents, Gen 30:34, and divides all the ring-streaked and spotted among the he-goats, the speckled and spotted among the she-goats, and the brown among the sheep, and puts them under the care of his sons, and sets three days' journey between himself and Jacob, Gen 30:35, Gen 30:36. Jacob's stratagem of the pilled rods, to cause the cattle to bring forth the ring-streaked, speckled, and spotted, Gen 30:37-39. In consequence of which he increased his flock greatly, getting all that was strong and healthy in the flock of Laban, Gen 30:40-43.
Albert Barnes: Notes on the Bible - 1834
- Jacob's Family and Wealth
6. דן dā n, Dan, "judge, lord."
8. נפתלי naptā lı̂ y, Naphtali, "wrestling."
11. גד gā d, Gad, "overcoming, victory." בגד bā gā d, "in victory or" =גד בא bā' gā d, "victory cometh." גוּד gû d, "press down." גדוּד gedû d, "troop."
13. אשׁר 'ǎ ashē r, Asher, "prosperity, happiness."
18. ישׂשכר yı̂ ś ā skā r, Jissakar, "reward." The second Hebrew letter (ש s) seems to have been merely a full mode of writing the word, instead of the abbRev_iated form ישׂכר yı̂ ś ā kā r.
20. זבלוּן zebulû n, Zebulun, "dwelling." There is here a play upon the two words זבד zā bad, "to endow" and זבל zā bal, "to dwell," the latter of which, however, pRev_ails in the name. They occur only here as verbs.
21. דינה dı̂ ynâ h, Dinah, "judgment."
24. יסף yô sê ph, Joseph, "he shall add." There is, however, an obvious allusion to the thought. "God hath taken away (אסף 'ā sap) my reproach." Double references, we find, are usual in the giving of names (see Gen 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 30:1, Rachel, in grief for her barrenness, gives Bilhah her maid unto Jacob; Gen 30:5, Bilhah bears Dan and Naphtali; Gen 30:9, Leah gives Zilpah her maid, who bears Gad and Asher; Gen 30:14, Reuben finds mandrakes, with which Leah buys her husband's company of Rachel; Gen 30:17, Leah bears Issachar, Zebulun, and Dinah; Gen 30:22, Rachel bears Joseph; Gen 30:25, Jacob desires to depart; Gen 30:27, Laban detains him on a new agreement; Gen 30:37, Jacob's policy, whereby he becomes rich.
John Gill
INTRODUCTION TO GENESIS 30
This chapter gives an account of Rachel's envy of her sister for her fruitfulness, and of her earnest desire of having children, which she expressed to Jacob in an unbecoming manner, for which he reproved her, Gen 30:1, of her giving her maid Bilhah to Jacob, by whom he had two sons, Dan and Naphtali, Gen 30:3; and of Leah's giving her maid Zilpah to him, by whom he had two other sons, Gad and Asher, Gen 30:9; and of Reuben's mandrakes he found in the field, and the agreement made between Rachel and Leah about them, Gen 30:14; and of Leah's bearing Jacob two more sons and one daughter, Gen 30:17, and of Rachel's also bearing him a son, whose name was Joseph, Gen 30:22; upon which he desires leave of Laban to depart into his own country, his time of servitude being up, Gen 30:25; which brought on a new agreement between him and Laban, that for the future he should have all the speckled, spotted, and brown cattle for his service, Gen 30:27; and the chapter is concluded with an account of a cunning scheme of Jacob's to increase that sort of cattle, which succeeded, and by which he became rich, Gen 30:37.
30:130:1: Իբրեւ ետես Ռաքէլ եթէ ո՛չ ծնաւ որդի Յակոբայ, նախանձեցաւ Ռաքէլ ընդ քեռն իւրում, եւ ասէ ցՅակոբ. Տո՛ւր ինձ որդիս, ապա թէ ոչ՝ մեռանի՛մ։
1 Երբ Ռաքէլը տեսաւ, որ ինքը Յակոբի համար որդի չի ծնում, նախանձեց իր քրոջը եւ Յակոբին ասաց. «Ինձ զաւակներ պարգեւի՛ր, այլապէս կը մեռնեմ»:
30 Երբ Ռաքէլ տեսաւ, որ ինք Յակոբին զաւակներ չծնաւ, իր քրոջ նախանձեցաւ ու Յակոբին ըսաւ. «Ինծի զաւակներ տուր, եթէ ոչ՝ կը մեռնիմ»։
Իբրեւ ետես Ռաքէլ եթէ ոչ ծնաւ որդի Յակոբայ, նախանձեցաւ Ռաքէլ ընդ քեռն իւրում, եւ ասէ ցՅակոբ. Տուր ինձ որդիս, ապա թէ ոչ` մեռանիմ:

30:1: Իբրեւ ետես Ռաքէլ եթէ ո՛չ ծնաւ որդի Յակոբայ, նախանձեցաւ Ռաքէլ ընդ քեռն իւրում, եւ ասէ ցՅակոբ. Տո՛ւր ինձ որդիս, ապա թէ ոչ՝ մեռանի՛մ։
1 Երբ Ռաքէլը տեսաւ, որ ինքը Յակոբի համար որդի չի ծնում, նախանձեց իր քրոջը եւ Յակոբին ասաց. «Ինձ զաւակներ պարգեւի՛ր, այլապէս կը մեռնեմ»:
30 Երբ Ռաքէլ տեսաւ, որ ինք Յակոբին զաւակներ չծնաւ, իր քրոջ նախանձեցաւ ու Յակոբին ըսաւ. «Ինծի զաւակներ տուր, եթէ ոչ՝ կը մեռնիմ»։
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30:11: И увидела Рахиль, что она не рождает детей Иакову, и позавидовала Рахиль сестре своей, и сказала Иакову: дай мне детей, а если не так, я умираю.
30:1 ἰδοῦσα ειδω realize; have idea δὲ δε though; while Ραχηλ ραχηλ Rachel ὅτι οτι since; that οὐ ου not τέτοκεν τικτω give birth; produce τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἐζήλωσεν ζηλοω zealous; jealous Ραχηλ ραχηλ Rachel τὴν ο the ἀδελφὴν αδελφη sister αὐτῆς αυτος he; him καὶ και and; even εἶπεν επω say; speak τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov δός διδωμι give; deposit μοι μοι me τέκνα τεκνον child εἰ ει if; whether δὲ δε though; while μή μη not τελευτήσω τελευταω meet an end ἐγώ εγω I
30:1 וַ wa וְ and תֵּ֣רֶא ttˈēre ראה see רָחֵ֗ל rāḥˈēl רָחֵל Rachel כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָֽלְדָה֙ yˈālᵊḏā ילד bear לְ lᵊ לְ to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and תְּקַנֵּ֥א ttᵊqannˌē קנא be jealous רָחֵ֖ל rāḥˌēl רָחֵל Rachel בַּ ba בְּ in אֲחֹתָ֑הּ ʔᵃḥōṯˈāh אָחֹות sister וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say אֶֽל־ ʔˈel- אֶל to יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob הָֽבָה־ hˈāvā- יהב give לִּ֣י llˈî לְ to בָנִ֔ים vānˈîm בֵּן son וְ wᵊ וְ and אִם־ ʔim- אִם if אַ֖יִן ʔˌayin אַיִן [NEG] מֵתָ֥ה mēṯˌā מות die אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
30:1. cernens autem Rahel quod infecunda esset invidit sorori et ait marito suo da mihi liberos alioquin moriarAnd Rachel, seeing herself without children, envied her sister, and said to her husband: Give me children, otherwise I shall die.
1. And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and she said unto Jacob, Give me children, or else I die.
30:1. Then Rachel, discerning that she was infertile, envied her sister, and so she said to her husband, “Give me children, otherwise I will die.”
30:1. 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.
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: И увидела Рахиль, что она не рождает детей Иакову, и позавидовала Рахиль сестре своей, и сказала Иакову: дай мне детей, а если не так, я умираю.
30:1
ἰδοῦσα ειδω realize; have idea
δὲ δε though; while
Ραχηλ ραχηλ Rachel
ὅτι οτι since; that
οὐ ου not
τέτοκεν τικτω give birth; produce
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἐζήλωσεν ζηλοω zealous; jealous
Ραχηλ ραχηλ Rachel
τὴν ο the
ἀδελφὴν αδελφη sister
αὐτῆς αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
δός διδωμι give; deposit
μοι μοι me
τέκνα τεκνον child
εἰ ει if; whether
δὲ δε though; while
μή μη not
τελευτήσω τελευταω meet an end
ἐγώ εγω I
30:1
וַ wa וְ and
תֵּ֣רֶא ttˈēre ראה see
רָחֵ֗ל rāḥˈēl רָחֵל Rachel
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָֽלְדָה֙ yˈālᵊḏā ילד bear
לְ lᵊ לְ to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
תְּקַנֵּ֥א ttᵊqannˌē קנא be jealous
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
בַּ ba בְּ in
אֲחֹתָ֑הּ ʔᵃḥōṯˈāh אָחֹות sister
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
הָֽבָה־ hˈāvā- יהב give
לִּ֣י llˈî לְ to
בָנִ֔ים vānˈîm בֵּן son
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אַ֖יִן ʔˌayin אַיִן [NEG]
מֵתָ֥ה mēṯˌā מות die
אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
30:1. cernens autem Rahel quod infecunda esset invidit sorori et ait marito suo da mihi liberos alioquin moriar
And Rachel, seeing herself without children, envied her sister, and said to her husband: Give me children, otherwise I shall die.
30:1. Then Rachel, discerning that she was infertile, envied her sister, and so she said to her husband, “Give me children, otherwise I will die.”
30:1. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Взаимная ревность жен, неизбежная спутница полигамии вообще, получает особую силу и остроту в том случае, когда одна из жен была бездетна, а другая имела детей (ср. 1: Цар 1:2, 6; Втор 21:15: и д.). Несвободна была от этого зла и семья Иакова: «были несовершенны и дочери мужа неблагочестивого, именовавшего богами истуканов. Посему-то законоположник Бог запрещает подобный брак и говорит: Не бери жены вместе с сестрою ее, чтобы сделать ее соперницею», (Лев 18:18; блаженный Феодорит, отв. на вопр. 87). Требование детей у Иакова, помимо Бога, со стороны Рахили есть требование неразумное и неблагочестивое, «свойственное жене и душе, терзаемой ревностью» (Иоанн Златоуст, Бес. 61, с. 601). Потому оно и вызывает гнев Иакова, хотя тягость бездетности у древних евреев делала его почти синонимом смерти (подобным этому бедствию считались только проказа и слепота, — также уподобляемые смерти), как и говорит здесь Рахиль, и это смягчает ее виновность.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-14: Increase of Jacob's Family.B. C. 1745.
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. 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? 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. 4 And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. 5 And Bilhah conceived, and bare Jacob a son. 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. 7 And Bilhah Rachel's maid conceived again, and bare Jacob a second son. 8 And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali. 9 When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife. 10 And Zilpah Leah's maid bare Jacob a son. 11 And Leah said, A troop cometh: and she called his name Gad. 12 And Zilpah Leah's maid bare Jacob a second son. 13 And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.
We have here the bad consequences of that strange marriage which Jacob made with the two sisters. Here is,
I. An unhappy disagreement between him and Rachel (v. 1, 2), occasioned, not so much by her own barrenness as by her sister's fruitfulness. Rebekah, the only wife of Isaac, was long childless, and yet we find no uneasiness between her and Isaac; but here, because Leah bears children, Rachel cannot live peaceably with Jacob.
1. Rachel frets. She envied her sister, v. 1. Envy is grieving at the good of another, than which no sin is more offensive to God, nor more injurious to our neighbour and ourselves. She considered not that it was God that made the difference, and that though, in this single instance her sister was preferred before her, yet in other things she had the advantage. Let us carefully watch against all the risings and workings of this passion in our minds. Let not our eye be evil towards any of our fellow-servants because our master's is good. But this was not all; she said to Jacob, Give me children, or else I die. Note, We are very apt to err in our desires of temporal mercies, as Rachel here. (1.) One child would not content her; but, because Leah has more than one, she must have more too: Give me children. (2.) Her heart is inordinately set upon it, and, if she have not what she would have, she will throw away her life, and all the comforts of it. "Give them to me, or else I die," that is, "I shall fret myself to death; the want of this satisfaction will shorten my days." Some think she threatens Jacob to lay violent hands upon herself, if she could not obtain this mercy. (3.) She did not apply to God by prayer, but to Jacob only, forgetting that children are a heritage of the Lord, Ps. cxxvii. 3. We wrong both God and ourselves when our eye is more to men, the instruments of our crosses and comforts, than to God the author. Observe a difference between Rachel's asking for this mercy and Hannah's, 1 Sam. i. 10, &c. Rachel envied; Hannah wept. Rachel must have children, and she died of the second; Hannah prayed for one child, and she had four more. Rachel is importunate and peremptory; Hannah is submissive and devout. If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the direction and control of reason and religion.
2. Jacob chides, and most justly. He loved Rachel, and therefore reproved her for what she said amiss, v. 2. Note, Faithful reproofs and products and instances of true affection, Ps. cxli. 5; Prov. xxvii. 5, 6. Job reproved his wife when she spoke the language of the foolish women, Job ii. 10. See 1 Cor. vii. 16. He was angry, not at the person, but at the sin; he expressed himself so as to show his displeasure. Note, sometimes it is requisite that a reproof should be given warm, like a medical potion; not too hot, lest it scald the patient; yet not cold, lest it prove ineffectual. It was a very grave and pious reply which Jacob gave to Rachel's peevish demand: Am I in God's stead? The Chaldee paraphrases it well, Dost thou ask sons of me? Oughtest thou not to ask them from before the Lord? The Arabic reads it, "Am I above God? can I give thee that which God denies thee?" This was said like a plain man. Observe, (1.) He acknowledges the hand of God in the affliction which he was a sharer with her in: He hath withheld the fruit of the womb. Note, Whatever we want, it is God that withholds it, a sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man, that never did, nor ever can do, any wrong to any of his creatures. The keys of the clouds, of the heart, of the grave, and of the womb, are four keys which God had in his hand, and which (the rabbin say) he entrusts neither with angels nor seraphim. See Rev. iii. 7. Job xi. 10; xii. 14. (2.) He acknowledges his own inability to alter what God had appointed: "Am I in God's stead? What! dost thou make a god of me?" Deos qui rogat ille facit--He to whom we offer supplications is to us a god. Note, [1.] There is no creature that is, or can be, to us, in God's stead. God may be to us instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature's wisdom, power, and love, will be to us instead of God's. [2.] It is therefore our sin and folly to place any creature in God's stead, and to place that confidence in any creature which is to be placed in God only.
II. An unhappy agreement between him and the two handmaids.
1. At the persuasion of Rachel, he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistress's children, v. 3, &c. She would rather have children by reputation than none at all, children that she might fancy to be her own, and call her own, though they were not so. One would think her own sister's children were nearer akin to her than her maid's, and she might with more satisfaction have made them her own if she had so pleased; but (so natural is it for us all to be fond of power) children that she had a right to rule were more desirable to her than children that she had more reason to love; and, as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names that carry in them nothing but marks of emulation with her sister, as if she had overcome her, (1.) At law. She calls the first son of her handmaid Dan (judgement), saying, "God hath judged me" (v. 6), that is, "given sentence in my favour." (2.) In battle. She calls the next Naphtali (wrestlings), saying, I have wrestled with my sister, and have prevailed (v. 8); as if all Jacob's sons must be born men of contention. See what roots of bitterness envy and strife are, and what mischief they make among relations.
2. At the persuasion of Leah, he took Zilpah her handmaid to wife also, v. 9. Rachel had done that absurd and preposterous thing of giving her maid to her husband, in emulation with Leah; and now Leah (because she missed one year in bearing children) does the same, to be even with her, or rather to keep before her. See the power of jealousy and rivalship, and admire the wisdom of the divine appointment, which unites one man and one woman only; for God hath called us to peace and purity, 1 Cor. vii. 15. Two sons Zilpah bore to Jacob, whom Leah looked upon herself as entitled to, in token of which she called one Gad (v. 11), promising herself a little troop of children; and children are the militia of a family, they fill the quiver, Ps. cxxvii. 4, 5. The other she called Asher (happy), thinking herself happy in him, and promising herself that her neighbours would think so too: The daughters will call me blessed, v. 13. Note, It is an instance of the vanity of the world, and the foolishness bound up in our hearts, that most people value themselves and govern themselves more by reputation than either by reason or religion; they think themselves blessed if the daughters do but call them so. There was much amiss in the contest and competition between these two sisters, yet God brought good out of this evil; for, the time being now at hand when the seed of Abraham must begin to increase and multiply, thus Jacob's family was replenished with twelve sons, heads of the thousands of Israel, from whom the celebrated twelve tribes descended and were named.
Adam Clarke: Commentary on the Bible - 1831
30:1: Give me children, or else I die - This is a most reprehensible speech, and argues not only envy and jealousy, but also a total want of dependence on God. She had the greatest share of her husband's affection, and yet was not satisfied unless she could engross all the privileges which her sister enjoyed! How true are those sayings, Envy is as rottenness of the bones! and, Jealousy is as cruel as the grave!
Albert Barnes: Notes on the Bible - 1834
30:1-8
Bilhah, Rachel's 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 Gen 16:2-3, gives her handmaid to her husband. No express law yet forbade this course, though nature and Scripture by implication did Gen 2:23-25. "Dan." "God hath judged me." 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. "Naphtali." "Wrestlings of God," 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 pRev_ailed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:1: when Rachel: Gen 29:31
Rachel envied: Envy and jealousy are most tormenting passions to the breast which harbours them, vexatious to all around, and introductory to much impatience and ungodliness. "Who is able to stand before envy?" Gen 37:11; Sa1 1:4-8; Psa 106:16; Pro 14:30; Ecc 4:4; Co1 3:3; Gal 5:21; Tit 3:3; Jam 3:14, Jam 4:5
or else I die: Gen 35:16-19, Gen 37:11; Num 11:15, Num 11:29; Kg1 19:4; Job 3:1-3, Job 3:11, Job 3:20-22, Job 5:2; Job 13:19; Jer 20:14-18; Joh 4:3, Joh 4:8; Co2 7:10
Carl Friedrich Keil and Franz Delitzsch
30:1
Bilhah's Sons. - When Rachel thought of her own barrenness, she became more and more envious of her sister, who was blessed with sons. But instead of praying, either directly or through her husband, as Rebekah had done, to Jehovah, who had promised His favour to Jacob (Gen 28:13.), she said to Jacob, in passionate displeasure, "Get me children, or I shall die;" to which he angrily replied, "Am I in God's stead (i.e., equal to God, or God), who hath withheld from thee the fruit of the womb?" i.e., Can I, a powerless man, give thee what the Almighty God has withheld? Almighty like God Jacob certainly was not; but he also wanted the power which he might have possessed, the power of prayer, in firm reliance upon the promise of the Lord. Hence he could neither help nor advise his beloved wife, but only assent to her proposal, that he should beget children for her through her maid Bilhah (cf. Gen 16:2), through whom two sons were born to her. The first she named Dan, i.e., judge, because God had judged her, i.e., procured her justice, hearkened to her voice (prayer), and removed the reproach of childlessness; the second Naphtali, i.e., my conflict, or my fought one, for "fightings of God, she said, have I fought with my sister, and also prevailed." אלהים נפתּוּלי are neither luctationes quam maximae, nor "a conflict in the cause of God, because Rachel did not wish to leave the founding of the nation of God to Leah alone" (Knobel), but "fightings for God and His mercy" (Hengstenberg), or, what comes to the same thing, "wrestlings of prayer she had wrestled with Leah; in reality, however, with God Himself, who seemed to have restricted His mercy to Leah alone" (Delitzsch). It is to be noticed, that Rachel speaks of Elohim only, whereas Leah regarded her first four sons as the gift of Jehovah. In this variation of the names, the attitude of the two women, not only to one another, but also to the cause they served, is made apparent. It makes no difference whether the historian has given us the very words of the women on the birth of their children, or, what appears more probable, since the name of God is not introduced into the names of the children, merely his own view of the matter as related by him (Gen 29:31; Gen 30:17, Gen 30:22). Leah, who had been forced upon Jacob against his inclination, and was put by him in the background, was not only proved by the four sons, whom she bore to him in the first years of her marriage, to be the wife provided for Jacob by Elohim, the ruler of human destiny; but by the fact that these four sons formed the real stem of the promised numerous seed, she was proved still more to be the wife selected by Jehovah, in realization of His promise, to be the tribe-mother of the greater part of the covenant nation. But this required that Leah herself should be fitted for it in heart and mind, that she should feel herself to be the handmaid of Jehovah, and give glory to the covenant God for the blessing of children, or see in her children actual proofs that Jehovah had accepted her and would bring to her the affection of her husband. It was different with Rachel, the favourite and therefore high-minded wife. Jacob should give her, what God alone could give. The faithfulness and blessing of the covenant God were still hidden from her. Hence she resorted to such earthly means as procuring children through her maid, and regarded the desired result as the answer of God, and a victory in her contest with her sister. For such a state of mind the term Elohim, God the sovereign ruler, was the only fitting expression.
John Gill
30:1 And when Rachel saw that she bare Jacob no children,.... In the space of three or four years after marriage, and when her sister Leah had had four sons:
Rachel envied her sister; the honour she had of bearing children, and the pleasure in nursing and bringing them up, when she lay under the reproach of barrenness: or, "she emulated her sisters" (z); was desirous of having children even as she, which she might do, and yet not be guilty of sin, and much less of envy, which is a very heinous sin:
and said unto Jacob, give me children, or else I die; Rachel could never be so weak as to imagine that it was in the power of Jacob to give her children at his pleasure, or of a barren woman to make her a fruitful mother of children; though Jacob at sight seems so to have understood her: but either, as the Targum of Jonathan paraphrases it, that he would pray the Lord to give her children, as Isaac prayed for Rebekah; so Aben Ezra and Jarchi: or that he would, think of some means or other whereby she might have children, at least that might be called hers; and one way she had in view, as appears from what follows: or otherwise she suggests she could not live comfortably; not that she should destroy herself, as some have imagined; but that she should be so uneasy in her mind, that her life would be a burden to her; that death would be preferred to it, and her fretting herself for want of children, in all probability, would issue in it.
(z) "aemulata est", Tigurine version, Junius & Tremellius, Schmidt.
John Wesley
30:1 Rachel envied her sister - Envy is grieving at the good of another, than which no sin is more injurious both to God, our neighbour, and ourselves. But this was not all, she said to Jacob, give me children or else I die - A child would not content her; but because Leah has more than one, she must have more too; Give me children: her heart is set upon it. Give them me, else I die, That is, I shall fret myself to death. The want of this satisfaction will shorten my days. Observe a difference between Rachel's asking for this mercy, and Hannah's, 1Kings 1:10, &c. Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout, If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.
Robert Jamieson, A. R. Fausset and David Brown
30:1 DOMESTIC JEALOUSIES. (Gen. 30:1-24)
Rachel envied her sister--The maternal relation confers a high degree of honor in the East, and the want of that status is felt as a stigma and deplored as a grievous calamity.
Give me children, or else I die--either be reckoned as good as dead, or pine away from vexation. The intense anxiety of Hebrew women for children arose from the hope of giving birth to the promised seed. Rachel's conduct was sinful and contrasts unfavorably with that of Rebekah (compare Gen 25:22) and of Hannah (1Kings 1:11).
30:230:2: Բարկացա՛ւ Յակոբ Ռաքելայ՝ եւ ասէ ցնա. Միթէ փոխանակ Աստուծո՞յ իցեմ ես, որ արգել զպտուղ որովայնի քոյ[261]։ [261] Ոմանք. Միթէ փոխան Աստուծոյ իցեմ։
2 Բարկացաւ Յակոբը Ռաքէլի վրայ ու ասաց նրան. «Մի՞թէ Աստծու փոխարինողն եմ ես, որ զրկել է քեզ ծննդաբերելուց»:
2 Յակոբին բարկութիւնը բորբոքեցաւ Ռաքէլին դէմ ու ըսաւ. «Միթէ ես Աստուծոյ տե՞ղն եմ, որ արգանդի պտուղը քեզմէ արգիլեց»։
Բարկացաւ Յակոբ Ռաքելայ եւ ասէ ցնա. Միթէ փոխանակ Աստուծո՞յ իցեմ ես, որ արգել զպտուղ որովայնի քո:

30:2: Բարկացա՛ւ Յակոբ Ռաքելայ՝ եւ ասէ ցնա. Միթէ փոխանակ Աստուծո՞յ իցեմ ես, որ արգել զպտուղ որովայնի քոյ[261]։
[261] Ոմանք. Միթէ փոխան Աստուծոյ իցեմ։
2 Բարկացաւ Յակոբը Ռաքէլի վրայ ու ասաց նրան. «Մի՞թէ Աստծու փոխարինողն եմ ես, որ զրկել է քեզ ծննդաբերելուց»:
2 Յակոբին բարկութիւնը բորբոքեցաւ Ռաքէլին դէմ ու ըսաւ. «Միթէ ես Աստուծոյ տե՞ղն եմ, որ արգանդի պտուղը քեզմէ արգիլեց»։
zohrab-1805▾ eastern-1994▾ western am▾
30:22: Иаков разгневался на Рахиль и сказал: разве я Бог, Который не дал тебе плода чрева?
30:2 ἐθυμώθη θυμοω provoke; be / get angry δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τῇ ο the Ραχηλ ραχηλ Rachel καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him μὴ μη not ἀντὶ αντι against; instead of θεοῦ θεος God ἐγώ εγω I εἰμι ειμι be ὃς ος who; what ἐστέρησέν στερεοω make solid; solidify σε σε.1 you καρπὸν καρπος.1 fruit κοιλίας κοιλια insides; womb
30:2 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֥ף ʔˌaf אַף nose יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob בְּ bᵊ בְּ in רָחֵ֑ל rāḥˈēl רָחֵל Rachel וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] תַ֤חַת ṯˈaḥaṯ תַּחַת under part אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מָנַ֥ע mānˌaʕ מנע withhold מִמֵּ֖ךְ mimmˌēḵ מִן from פְּרִי־ pᵊrî- פְּרִי fruit בָֽטֶן׃ vˈāṭen בֶּטֶן belly
30:2. cui iratus respondit Iacob num pro Deo ego sum qui privavit te fructu ventris tuiAnd Jacob being angry with her, answered: Am I as God, who hath deprived thee of the fruit of thy womb?
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?
30:2. Jacob, being angry, responded to her, “Am I in the place of God, who has deprived you of the fruit of your womb?”
30:2. 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?
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: Иаков разгневался на Рахиль и сказал: разве я Бог, Который не дал тебе плода чрева?
30:2
ἐθυμώθη θυμοω provoke; be / get angry
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τῇ ο the
Ραχηλ ραχηλ Rachel
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
μὴ μη not
ἀντὶ αντι against; instead of
θεοῦ θεος God
ἐγώ εγω I
εἰμι ειμι be
ὃς ος who; what
ἐστέρησέν στερεοω make solid; solidify
σε σε.1 you
καρπὸν καρπος.1 fruit
κοιλίας κοιλια insides; womb
30:2
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֥ף ʔˌaf אַף nose
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
בְּ bᵊ בְּ in
רָחֵ֑ל rāḥˈēl רָחֵל Rachel
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
תַ֤חַת ṯˈaḥaṯ תַּחַת under part
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
מָנַ֥ע mānˌaʕ מנע withhold
מִמֵּ֖ךְ mimmˌēḵ מִן from
פְּרִי־ pᵊrî- פְּרִי fruit
בָֽטֶן׃ vˈāṭen בֶּטֶן belly
30:2. cui iratus respondit Iacob num pro Deo ego sum qui privavit te fructu ventris tui
And Jacob being angry with her, answered: Am I as God, who hath deprived thee of the fruit of thy womb?
30:2. Jacob, being angry, responded to her, “Am I in the place of God, who has deprived you of the fruit of your womb?”
30:2. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Иаков обращает мысль Рахили к Богу, Виновнику всякой жизни и источнику размножения человечества путем рождений (Быт 1:28; 9:1, 7; Пс 126:3).

По древнееврейскому воззрению (Beresch. r. par. 78, s. 355), Бог хранит три ключа, которых не передает ни Ангелу, ни серафиму:

а) жизни и рождения (1: Цар 2:5–6; Пс 112:9; 126:3);

б) дождя или плодородия (Втор 28:12) и

в) гроба и воскресения (Иез 37:12–13).

Учение благоговейное и утешительное, которое полагает в руке самого Бога и начало, и продолжение, и совершение бытия человеческого (м. Филар., Зап. на кн. Быт 2:65–66).
Adam Clarke: Commentary on the Bible - 1831
30:2: Amos I in God's stead - Amos I greater than God, to give thee what he has refused?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:2: anger: Gen 31:36; Exo 32:19; Mat 5:22; Mar 3:5; Eph 4:26
Am I: Gen 16:2, Gen 25:21, Gen 50:19; Sa1 1:5, Sa1 2:5, Sa1 2:6; Kg2 5:7
withheld: Deu 7:13, Deu 7:14; Psa 113:9, Psa 127:3; Luk 1:42
Geneva 1599
30:2 And Jacob's anger was kindled against Rachel: and he said, [Am] I in (a) God's stead, who hath withheld from thee the fruit of the womb?
(a) It is only God who makes one barren or fruitful, and therefore I am not at fault.
John Gill
30:2 And Jacob's anger was kindled against Rachel,.... Whom yet he dearly loved, hearing her talk in such an extravagant manner, as her words seemed to be, and were not: only expressive of great uneasiness and impatience, but implied what was not in the power of man to do:
and he said, am I in God's stead: do you take me to be God, or one that has a dispensing power from him to do what otherwise no creature can do; and which also he never gives to any? for, as the Targum of Jerusalem on Gen 30:22 says, this is one of the four keys which God delivers not to an angel or a seraph; even the key of barrenness. Children are the gift of God, and his only, and therefore he is to be sought unto for them: hence Onkelos land Jonathan paraphrase it;"wherefore dost thou seek them of me? shouldest thou not seek them of the Lord?"
who hath withheld from thee the fruit of the womb? children, Ps 127:3; not Jacob, but the Lord.
John Wesley
30:2 And Jacob's anger was kindled - He was angry, not at the person, but at the sin: he expressed himself so as to shew his displeasure. It was a grave and pious reply which Jacob gave to Rachel, Am I in God's stead? - Can I give thee that which God denies thee? He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb. Whatever we want, it is God that with - holds it, as sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man: that never did, nor ever can do, any wrong to any of his creatures. The key of the clouds, of the heart, of the grave, and of the womb, are four keys which God has in his hand, and which (the Rabbins say) he intrusts neither with angel nor seraphin. He also acknowledges his own inability to alter what God appointed, Am I in God's stead? What, dost thou make a God of me? There is no creature that is, or can be, to us in God's stead. God may be to us, instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature's wisdom, power, and love will be to us instead of God's. It is therefore our sin and folly to place that confidence in any creature, which is to be placed in God only.
30:330:3: Եւ ասէ Ռաքէլ ցՅակոբ. Իսկ ա՛ւանիկ աղախինն իմ Բալլա, մո՛ւտ առ նա՝ եւ ծնցի ՚ի վերայ ծնգաց իմոց. եւ արարից եւ ե՛ս որդիս ՚ի նմանէ[262]։ [262] Այլք. ՑՅակոբ. Աւանիկ աղա՛՛։
3 Ռաքէլն ասաց Յակոբին. «Ահա իմ աղախին Բալլան: Մտի՛ր նրա ծոցը, նա թող ծննդաբերի իմ ծնկների վրայ, որ ես նրա միջոցով որդիներ ունենամ»:
3 Ռաքէլ ըսաւ. «Ահա իմ աղախինս Բաղղա, անոր մտիր ու անիկա իմ ծունկերուս վրայ ծնանի եւ ես ալ անկէ որդիներ ստանամ»։
Եւ ասէ Ռաքէլ ցՅակոբ. Աւանիկ աղախին իմ Բալլա. մուտ առ նա, եւ ծնցի ի վերայ ծնկաց իմոց, եւ արարից եւ ես որդիս ի նմանէ:

30:3: Եւ ասէ Ռաքէլ ցՅակոբ. Իսկ ա՛ւանիկ աղախինն իմ Բալլա, մո՛ւտ առ նա՝ եւ ծնցի ՚ի վերայ ծնգաց իմոց. եւ արարից եւ ե՛ս որդիս ՚ի նմանէ[262]։
[262] Այլք. ՑՅակոբ. Աւանիկ աղա՛՛։
3 Ռաքէլն ասաց Յակոբին. «Ահա իմ աղախին Բալլան: Մտի՛ր նրա ծոցը, նա թող ծննդաբերի իմ ծնկների վրայ, որ ես նրա միջոցով որդիներ ունենամ»:
3 Ռաքէլ ըսաւ. «Ահա իմ աղախինս Բաղղա, անոր մտիր ու անիկա իմ ծունկերուս վրայ ծնանի եւ ես ալ անկէ որդիներ ստանամ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:33: Она сказала: вот служанка моя Валла; войди к ней; пусть она родит на колени мои, чтобы и я имела детей от нее.
30:3 εἶπεν επω say; speak δὲ δε though; while Ραχηλ ραχηλ Rachel τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov ἰδοὺ ιδου see!; here I am ἡ ο the παιδίσκη παιδισκη girl; maid μου μου of me; mine Βαλλα βαλλα enter; go in πρὸς προς to; toward αὐτήν αυτος he; him καὶ και and; even τέξεται τικτω give birth; produce ἐπὶ επι in; on τῶν ο the γονάτων γονυ knee μου μου of me; mine καὶ και and; even τεκνοποιήσομαι τεκνοποιεω and I ἐξ εκ from; out of αὐτῆς αυτος he; him
30:3 וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say הִנֵּ֛ה hinnˈē הִנֵּה behold אֲמָתִ֥י ʔᵃmāṯˌî אָמָה handmaid בִלְהָ֖ה vilhˌā בִּלְהָה [mother of Dan Naphtali] בֹּ֣א bˈō בוא come אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to וְ wᵊ וְ and תֵלֵד֙ ṯēlˌēḏ ילד bear עַל־ ʕal- עַל upon בִּרְכַּ֔י birkˈay בֶּרֶךְ knee וְ wᵊ וְ and אִבָּנֶ֥ה ʔibbānˌeh בנה build גַם־ ḡam- גַּם even אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i מִמֶּֽנָּה׃ mimmˈennā מִן from
30:3. at illa habeo inquit famulam Balam ingredere ad eam ut pariat super genua mea et habeam ex ea filiosBut she said: I have here my servant Bala: go in unto her, that she may bear upon my knees, and I may have children by her.
3. And she said, Behold my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may obtain children by her.
30:3. But she said: “I have a handmaid Bilhah. Go in to her, so that she may give birth upon my knees, and I may have sons by her.”
30:3. 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.
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: Она сказала: вот служанка моя Валла; войди к ней; пусть она родит на колени мои, чтобы и я имела детей от нее.
30:3
εἶπεν επω say; speak
δὲ δε though; while
Ραχηλ ραχηλ Rachel
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
ἰδοὺ ιδου see!; here I am
ο the
παιδίσκη παιδισκη girl; maid
μου μου of me; mine
Βαλλα βαλλα enter; go in
πρὸς προς to; toward
αὐτήν αυτος he; him
καὶ και and; even
τέξεται τικτω give birth; produce
ἐπὶ επι in; on
τῶν ο the
γονάτων γονυ knee
μου μου of me; mine
καὶ και and; even
τεκνοποιήσομαι τεκνοποιεω and I
ἐξ εκ from; out of
αὐτῆς αυτος he; him
30:3
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
הִנֵּ֛ה hinnˈē הִנֵּה behold
אֲמָתִ֥י ʔᵃmāṯˌî אָמָה handmaid
בִלְהָ֖ה vilhˌā בִּלְהָה [mother of Dan Naphtali]
בֹּ֣א bˈō בוא come
אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to
וְ wᵊ וְ and
תֵלֵד֙ ṯēlˌēḏ ילד bear
עַל־ ʕal- עַל upon
בִּרְכַּ֔י birkˈay בֶּרֶךְ knee
וְ wᵊ וְ and
אִבָּנֶ֥ה ʔibbānˌeh בנה build
גַם־ ḡam- גַּם even
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
מִמֶּֽנָּה׃ mimmˈennā מִן from
30:3. at illa habeo inquit famulam Balam ingredere ad eam ut pariat super genua mea et habeam ex ea filios
But she said: I have here my servant Bala: go in unto her, that she may bear upon my knees, and I may have children by her.
30:3. But she said: “I have a handmaid Bilhah. Go in to her, so that she may give birth upon my knees, and I may have sons by her.”
30:3. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: По примеру Сарры, предложившей Аврааму Агарь (16:2), Рахиль отдает рабыню свою Валлу в качестве жены Иакову с тем, чтобы дети от этого брака родились «на колена» госпожи (ср. Быт 30:3; Иов 3:12), т. е. по усыновлению считались ее собственными детьми, — обычай, доселе существующий в Китае, у библейских же евреев вытекавший из того же страстного желания потомства, который мужа побуждал к полигамии (по крайней мере к бигамии), а жену заставлял решаться на такое самоотречение, как готовность временно уступить свои права в отношении мужа рабыне. Вместо: «чтобы я имела детей от нее» с евр. (ibbaneh): «чтобы я построила себе дом (потомство) от нее».
Adam Clarke: Commentary on the Bible - 1831
30:3: She shall bear upon my knees - The handmaid was the sole property of the mistress, as has already been remarked in the case of Hagar; and therefore not only all her labor, but even the children borne by her, were the property of the mistress. These female slaves, therefore, bore children vicariously for their mistresses; and this appears to be the import of the term, she shall bear upon my knees.
That I may also have children by her - ואבנה ממנה veibbaneh mimmennah, and I shall be built up by her. Hence בן ben, a son or child, from בנה banah, to build; because, as a house is formed of the stones, etc., that enter into its composition, so is a family by children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:3: Behold: Gen 30:9, Gen 16:2, Gen 16:3
she shall: Gen 50:23; Job 3:12
have children by her: Heb. be built up by her, Gen 16:2 *marg. Rut 4:11
Geneva 1599
30:3 And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my (b) knees, that I may also have children by her.
(b) I will receive her children on my lap, as though they were my own.
John Gill
30:3 And she said,.... in order to pacify Jacob, and explain her meaning to him; which was, not that she thought it was in his power to make her the mother of children, but that he would think of some way or another of obtaining children for her, that might go for hers; so the Arabic version, "obtain a son for me": but, since no method occurred to him, she proposes one:
behold my maid Bilhah, go in unto her, take her and use her as thy wife:
and she shall bear upon my knees; either sit on her knees in the time of labour, and so bring forth as if it was she herself; or rather bear a child, which Rachel would take and nurse, and dandle upon her knees as her own, see Is 66:12,
that I may also have children by her; children as well as her sister, though by her maid, and as Sarah proposed to have by Hagar, whose example, in all probability, she had before her, and uses her very words; See Gill on Gen 16:2.
John Wesley
30:3 Behold my maid, Bilhah - At the persuasion of Rachel he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistresses children. She would rather have children by reputation than none at all; children that she might call her own, though they were not so. And as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names, that carry in them nothing but marks of emulation with her sister. As if she had overcome her, At law, she calls the flrst son of her handmaid, Dan, Judgment, saying, God hath Judged me - That is, given sentence in my favour. In battle, she calls the next Naphtali, Wrestlings, saying, I have wrestled with my sister, and have prevailed - See what roots of bitterness envy and strife are, and what mischief they make among relations!
Robert Jamieson, A. R. Fausset and David Brown
30:3 Bilhah . . . Zilpah--Following the example of Sarah with regard to Hagar, an example which is not seldom imitated still, she adopted the children of her maid. Leah took the same course. A bitter and intense rivalry existed between them, all the more from their close relationship as sisters; and although they occupied separate apartments, with their families, as is the uniform custom where a plurality of wives obtains, and the husband and father spends a day with each in regular succession, that did not allay their mutual jealousies. The evil lies in the system, which being a violation of God's original ordinance, cannot yield happiness.
30:430:4: Եւ ետ նմա զԲալլա զաղախին իւր կնութեան։ Եւ եմուտ առ նա Յակոբ։
4 Եւ նա իր աղախին Բալլային տուեց նրան կնութեան: Յակոբը մտաւ նրա ծոցը:
4 Իր Բաղղա աղախինը անոր կին ըլլալու տուաւ։ Յակոբ անոր մտաւ։
Եւ ետ նմա զԲալլա զաղախին իւր կնութեան, եմուտ առ նա Յակոբ:

30:4: Եւ ետ նմա զԲալլա զաղախին իւր կնութեան։ Եւ եմուտ առ նա Յակոբ։
4 Եւ նա իր աղախին Բալլային տուեց նրան կնութեան: Յակոբը մտաւ նրա ծոցը:
4 Իր Բաղղա աղախինը անոր կին ըլլալու տուաւ։ Յակոբ անոր մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:44: И дала она Валлу, служанку свою, в жену ему; и вошел к ней Иаков.
30:4 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him Βαλλαν βαλλα the παιδίσκην παιδισκη girl; maid αὐτῆς αυτος he; him αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while πρὸς προς to; toward αὐτὴν αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov
30:4 וַ wa וְ and תִּתֶּן־ ttitten- נתן give לֹ֛ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] בִּלְהָ֥ה bilhˌā בִּלְהָה [mother of Dan Naphtali] שִׁפְחָתָ֖הּ šifḥāṯˌāh שִׁפְחָה maidservant לְ lᵊ לְ to אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:4. deditque illi Balam in coniugium quaeAnd she gave him Bala in marriage: who,
4. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.
30:4. And she gave him Bilhah in marriage.
30:4. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.
And she gave him Bilhah her handmaid to wife: and Jacob went in unto her:

4: И дала она Валлу, служанку свою, в жену ему; и вошел к ней Иаков.
30:4
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
Βαλλαν βαλλα the
παιδίσκην παιδισκη girl; maid
αὐτῆς αυτος he; him
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
εἰσῆλθεν εισερχομαι enter; go in
δὲ δε though; while
πρὸς προς to; toward
αὐτὴν αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
30:4
וַ wa וְ and
תִּתֶּן־ ttitten- נתן give
לֹ֛ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
בִּלְהָ֥ה bilhˌā בִּלְהָה [mother of Dan Naphtali]
שִׁפְחָתָ֖הּ šifḥāṯˌāh שִׁפְחָה maidservant
לְ lᵊ לְ to
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:4. deditque illi Balam in coniugium quae
And she gave him Bala in marriage: who,
30:4. And she gave him Bilhah in marriage.
30:4. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:4: to wife: Gen 16:3, Gen 21:10, Gen 22:24, Gen 25:1, Gen 25:6, Gen 33:2, Gen 35:22; Sa2 12:11
John Gill
30:4 And she gave him Bilhah her handmaid,.... To be enjoyed as a wife, though she was no other than a concubine; yet such were sometimes called wives, and were secondary ones, and were under the proper lawful wife, nor did their children inherit; but those which Jacob had by his wives' maids did inherit with the rest:
and Jacob went in unto her; consenting to what Rachel his wife proposed to him: having concubines, as well as more wives than one, were not thought criminal in those times, and were suffered of God, and in this case for the multiplication of Jacob's seed; and perhaps he might the more readily comply with the motion of his wife, from the example of his grandfather Abraham, who took Hagar to wife at the instance of Sarah.
30:530:5: Եւ յղացաւ Բալլա նաժիշտն Ռաքելայ, եւ ծնաւ որդի Յակոբայ։
5 Յղիացաւ Ռաքէլի նաժիշտ Բալլան եւ որդի ծնեց Յակոբի համար:
5 Բաղղա յղացաւ ու Յակոբին որդի մը ծնաւ։
Եւ յղացաւ Բալլա [386]նաժիշտ Ռաքելայ``, եւ ծնաւ որդի Յակոբայ:

30:5: Եւ յղացաւ Բալլա նաժիշտն Ռաքելայ, եւ ծնաւ որդի Յակոբայ։
5 Յղիացաւ Ռաքէլի նաժիշտ Բալլան եւ որդի ծնեց Յակոբի համար:
5 Բաղղա յղացաւ ու Յակոբին որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:55: Валла зачала и родила Иакову сына.
30:5 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive Βαλλα βαλλα the παιδίσκη παιδισκη girl; maid Ραχηλ ραχηλ Rachel καὶ και and; even ἔτεκεν τικτω give birth; produce τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov υἱόν υιος son
30:5 וַ wa וְ and תַּ֣הַר ttˈahar הרה be pregnant בִּלְהָ֔ה bilhˈā בִּלְהָה [mother of Dan Naphtali] וַ wa וְ and תֵּ֥לֶד ttˌēleḏ ילד bear לְ lᵊ לְ to יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob בֵּֽן׃ bˈēn בֵּן son
30:5. ingresso ad se viro concepit et peperit filiumWhen her husband had gone in unto her, conceived and bore a son.
5. And Bilhah conceived, and bare Jacob a son.
30:5. And when her husband had gone in to her, she conceived and bore a son.
30:5. And Bilhah conceived, and bare Jacob a son.
And Bilhah conceived, and bare Jacob a son:

5: Валла зачала и родила Иакову сына.
30:5
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
Βαλλα βαλλα the
παιδίσκη παιδισκη girl; maid
Ραχηλ ραχηλ Rachel
καὶ και and; even
ἔτεκεν τικτω give birth; produce
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
υἱόν υιος son
30:5
וַ wa וְ and
תַּ֣הַר ttˈahar הרה be pregnant
בִּלְהָ֔ה bilhˈā בִּלְהָה [mother of Dan Naphtali]
וַ wa וְ and
תֵּ֥לֶד ttˌēleḏ ילד bear
לְ lᵊ לְ to
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
בֵּֽן׃ bˈēn בֵּן son
30:5. ingresso ad se viro concepit et peperit filium
When her husband had gone in unto her, conceived and bore a son.
30:5. And when her husband had gone in to her, she conceived and bore a son.
30:5. And Bilhah conceived, and bare Jacob a son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
30:5 And Bilhah conceived, and bare Jacob a son. This was so far countenanced by the Lord, that he blessed her with conception, and Jacob with a son by her.
30:630:6: Եւ ասէ Ռաքէլ. Իրա՛ւ արար ինձ Աստուած. եւ լուա՛ւ ձայնի իմում, եւ ետ ինձ որդի. վասն այնորիկ կոչեաց զանուն նորա Դան։
6 Ռաքէլն ասաց. «Աստուած ինձ արդար դատեց, լսեց իմ ձայնը եւ ինձ որդի պարգեւեց»: Դրա համար էլ նրա անունը դրեց Դան:
6 Ռաքէլ ըսաւ. «Աստուած ինծի դատաստան ըրաւ ու իմ ձայնս ալ լսեց եւ ինծի որդի մը տուաւ»։ Անոր համար անոր անունը Դան* դրաւ։
Եւ ասէ Ռաքէլ. Իրաւ արար ինձ Աստուած, եւ լուաւ ձայնի իմում, եւ ետ ինձ որդի. վասն այնորիկ կոչեաց զանուն նորա [387]Դան:

30:6: Եւ ասէ Ռաքէլ. Իրա՛ւ արար ինձ Աստուած. եւ լուա՛ւ ձայնի իմում, եւ ետ ինձ որդի. վասն այնորիկ կոչեաց զանուն նորա Դան։
6 Ռաքէլն ասաց. «Աստուած ինձ արդար դատեց, լսեց իմ ձայնը եւ ինձ որդի պարգեւեց»: Դրա համար էլ նրա անունը դրեց Դան:
6 Ռաքէլ ըսաւ. «Աստուած ինծի դատաստան ըրաւ ու իմ ձայնս ալ լսեց եւ ինծի որդի մը տուաւ»։ Անոր համար անոր անունը Դան* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:66: И сказала Рахиль: судил мне Бог, и услышал голос мой, и дал мне сына. Посему нарекла ему имя: Дан.
30:6 καὶ και and; even εἶπεν επω say; speak Ραχηλ ραχηλ Rachel ἔκρινέν κρινω judge; decide μοι μοι me ὁ ο the θεὸς θεος God καὶ και and; even ἐπήκουσεν επακουω hear from τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even ἔδωκέν διδωμι give; deposit μοι μοι me υἱόν υιος son διὰ δια through; because of τοῦτο ουτος this; he ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Δαν δαν Dan; Than
30:6 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say רָחֵל֙ rāḥˌēl רָחֵל Rachel דָּנַ֣נִּי dānˈannî דין judge אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and גַם֙ ḡˌam גַּם even שָׁמַ֣ע šāmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹלִ֔י qōlˈî קֹול sound וַ wa וְ and יִּתֶּן־ yyitten- נתן give לִ֖י lˌî לְ to בֵּ֑ן bˈēn בֵּן son עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus קָרְאָ֥ה qārᵊʔˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name דָּֽן׃ dˈān דָּן Dan
30:6. dixitque Rahel iudicavit mihi Dominus et exaudivit vocem meam dans mihi filium et idcirco appellavit nomen illius DanAnd Rachel said: The Lord hath judged for me, and hath heard my voice, giving me a son, and therefore she called his name Dan.
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.
30:6. And Rachel said, “The Lord has judged for me, and he has heeded my voice, giving me a son.” And because of this, she called his name Dan.
30:6. 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.
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: И сказала Рахиль: судил мне Бог, и услышал голос мой, и дал мне сына. Посему нарекла ему имя: Дан.
30:6
καὶ και and; even
εἶπεν επω say; speak
Ραχηλ ραχηλ Rachel
ἔκρινέν κρινω judge; decide
μοι μοι me
ο the
θεὸς θεος God
καὶ και and; even
ἐπήκουσεν επακουω hear from
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
καὶ και and; even
ἔδωκέν διδωμι give; deposit
μοι μοι me
υἱόν υιος son
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Δαν δαν Dan; Than
30:6
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
רָחֵל֙ rāḥˌēl רָחֵל Rachel
דָּנַ֣נִּי dānˈannî דין judge
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
שָׁמַ֣ע šāmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלִ֔י qōlˈî קֹול sound
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לִ֖י lˌî לְ to
בֵּ֑ן bˈēn בֵּן son
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
קָרְאָ֥ה qārᵊʔˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
דָּֽן׃ dˈān דָּן Dan
30:6. dixitque Rahel iudicavit mihi Dominus et exaudivit vocem meam dans mihi filium et idcirco appellavit nomen illius Dan
And Rachel said: The Lord hath judged for me, and hath heard my voice, giving me a son, and therefore she called his name Dan.
30:6. And Rachel said, “The Lord has judged for me, and he has heeded my voice, giving me a son.” And because of this, she called his name Dan.
30:6. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «Так Рахиль получила некоторую отраду, когда родила рабыня; поэтому и дает сама имя дитяти» (Злат. 61:603). Имя «Дан» с Евр «судил», т. е. Бог по суду Своей правды освободил Рахиль от позора бездетности. В 49:16: имя это сближается с назначением колена Данова «судить» Израиля.
Adam Clarke: Commentary on the Bible - 1831
30:6: Called she his name Dan - Because she found God had judged for her, and decided she should have a son by her handmaid; hence she called his name דן dan, judging.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:6: am 2256, bc 1748
God: Gen 29:32-35; Psa 35:24, Psa 43:1; Lam 3:59
Dan: that is, Judging, Gen 35:25, Gen 46:23, Gen 49:16, Gen 49:17; Deu 33:22; Jer 13:2, Jer 13:24, Jer 15:14-20
John Gill
30:6 And Rachel said,.... As soon as she heard that Bilhah had bore a son:
God hath judged me: and hereby testified his approbation, as she understood it, of the step she had took in giving her maid to her husband, and she was justified in what she had done:
and hath also heard my voice: of prayer; she had prayed to God that her maid might have a child, or she have one by her:
and hath given me a son; whom she reckoned her own, Bilhah being her servant, and so her children born of her, hers; or whom she adopted and called her own, and therefore took upon her to give it a name, as follows: and here let it be observed, that she looked upon this child as a gift of God, as the fruit of prayer, and as in mercy to her, God dealing graciously with her, and taking her part, and judging righteous judgment:
therefore called she his name Dan; which signifies "judgment"; the reason of it lies in the first clause of the verse.
30:730:7: Եւ յղացաւ դարձեալ Բալլա նաժիշտն Ռաքելայ. եւ ծնաւ որդի երկրո՛րդ Յակոբայ։
7 Դարձեալ յղիացաւ Ռաքէլի նաժիշտ Բալլան եւ երկրորդ որդի ծնեց Յակոբի համար:
7 Ռաքէլի աղախինը Բաղղա դարձեալ յղացաւ ու Յակոբին երկրորդ որդի մը ծնաւ։
Եւ յղացաւ դարձեալ Բալլա նաժիշտն Ռաքելայ, եւ ծնաւ որդի երկրորդ Յակոբայ:

30:7: Եւ յղացաւ դարձեալ Բալլա նաժիշտն Ռաքելայ. եւ ծնաւ որդի երկրո՛րդ Յակոբայ։
7 Դարձեալ յղիացաւ Ռաքէլի նաժիշտ Բալլան եւ երկրորդ որդի ծնեց Յակոբի համար:
7 Ռաքէլի աղախինը Բաղղա դարձեալ յղացաւ ու Յակոբին երկրորդ որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:77: И еще зачала и родила Валла, служанка Рахилина, другого сына Иакову.
30:7 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive ἔτι ετι yet; still Βαλλα βαλλα the παιδίσκη παιδισκη girl; maid Ραχηλ ραχηλ Rachel καὶ και and; even ἔτεκεν τικτω give birth; produce υἱὸν υιος son δεύτερον δευτερος second τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov
30:7 וַ wa וְ and תַּ֣הַר ttˈahar הרה be pregnant עֹ֔וד ʕˈôḏ עֹוד duration וַ wa וְ and תֵּ֕לֶד ttˈēleḏ ילד bear בִּלְהָ֖ה bilhˌā בִּלְהָה [mother of Dan Naphtali] שִׁפְחַ֣ת šifḥˈaṯ שִׁפְחָה maidservant רָחֵ֑ל rāḥˈēl רָחֵל Rachel בֵּ֥ן bˌēn בֵּן son שֵׁנִ֖י šēnˌî שֵׁנִי second לְ lᵊ לְ to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:7. rursumque Bala concipiens peperit alterumAnd again Bala conceived and bore another,
7. And Bilhah Rachel’s handmaid conceived again, and bare Jacob a second son.
30:7. And conceiving again, Bilhah bore another,
30:7. And Bilhah Rachel’s maid conceived again, and bare Jacob a second son.
And Bilhah Rachel' s maid conceived again, and bare Jacob a second son:

7: И еще зачала и родила Валла, служанка Рахилина, другого сына Иакову.
30:7
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
ἔτι ετι yet; still
Βαλλα βαλλα the
παιδίσκη παιδισκη girl; maid
Ραχηλ ραχηλ Rachel
καὶ και and; even
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
δεύτερον δευτερος second
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
30:7
וַ wa וְ and
תַּ֣הַר ttˈahar הרה be pregnant
עֹ֔וד ʕˈôḏ עֹוד duration
וַ wa וְ and
תֵּ֕לֶד ttˈēleḏ ילד bear
בִּלְהָ֖ה bilhˌā בִּלְהָה [mother of Dan Naphtali]
שִׁפְחַ֣ת šifḥˈaṯ שִׁפְחָה maidservant
רָחֵ֑ל rāḥˈēl רָחֵל Rachel
בֵּ֥ן bˌēn בֵּן son
שֵׁנִ֖י šēnˌî שֵׁנִי second
לְ lᵊ לְ to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:7. rursumque Bala concipiens peperit alterum
And again Bala conceived and bore another,
30:7. And conceiving again, Bilhah bore another,
30:7. And Bilhah Rachel’s maid conceived again, and bare Jacob a second son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Имя Неффалим, евр. Нафтали, — «борение», «борьба» (или «борец»), разумеется борьба не столько открытая и веденная силой, сколько искусством, интригой (евр. patal имеет значение «извиваться», откуда niphtal, искривленный, коварный, ср. Иов 5:13; Притч 8:8) [По И. Флавию (antiqu. i, 18, 19) значение «Неффалим» — amhcanhtoV - dia to antitecnasasqai («непобедимый, по причине борения искусством»).].

Борьбу свою с Лией Рахиль называет «Божией». О победе Рахили над Лией после того, как у первой родились только два и притом приемных сына, а у второй уже было 4: собственных, говорить можно было только в том приподнятом настроении духа, какое переживала теперь Рахиль. LXX, Vulg., слав. выражают мысль, что Рахиль только сравнилась с сестрою.

Лия отдает Иакову свою служанку Зельфу.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:7: am 2257, bc 1747, Gen 30:7
John Gill
30:7 And Bilhah, Rachel's maid, conceived again,.... Soon after the birth of her first child:
and bare Jacob a second son; this was his sixth son, but the second by Bilhah.
30:830:8: Եւ ասէ Ռաքէլ. Օգնեաց ինձ Աստուած, զի գումարեցայ ընդ քե՛ռն իմում եւ յաղթեցի։ Եւ կոչեաց զանուն նորա Նեփթաղիմ։
8 Ռաքէլն ասաց. «Աստուած ինձ օգնեց, որովհետեւ ընդհարուեցի քրոջս հետ եւ յաղթեցի»: Եւ որդու անունը դրեց Նեփթաղիմ:
8 Եւ Ռաքէլ ըսաւ. «Իմ քրոջս հետ մեծ ըմբշամարտութիւնով մարտնչեցայ եւ յաղթեցի»։ Ու անոր անունը Նեփթաղիմ* դրաւ։
Եւ ասէ Ռաքէլ. Օգնեաց ինձ Աստուած, զի գումարեցայ ընդ քեռ իմում եւ յաղթեցի. եւ կոչեաց զանուն նորա [388]Նեփթաղիմ:

30:8: Եւ ասէ Ռաքէլ. Օգնեաց ինձ Աստուած, զի գումարեցայ ընդ քե՛ռն իմում եւ յաղթեցի։ Եւ կոչեաց զանուն նորա Նեփթաղիմ։
8 Ռաքէլն ասաց. «Աստուած ինձ օգնեց, որովհետեւ ընդհարուեցի քրոջս հետ եւ յաղթեցի»: Եւ որդու անունը դրեց Նեփթաղիմ:
8 Եւ Ռաքէլ ըսաւ. «Իմ քրոջս հետ մեծ ըմբշամարտութիւնով մարտնչեցայ եւ յաղթեցի»։ Ու անոր անունը Նեփթաղիմ* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:88: И сказала Рахиль: борьбою сильною боролась я с сестрою моею и превозмогла. И нарекла ему имя: Неффалим.
30:8 καὶ και and; even εἶπεν επω say; speak Ραχηλ ραχηλ Rachel συνελάβετό συλλαμβανω take hold of; conceive μοι μοι me ὁ ο the θεός θεος God καὶ και and; even συνανεστράφην συναναστρεφω the ἀδελφῇ αδελφη sister μου μου of me; mine καὶ και and; even ἠδυνάσθην δυναμαι able; can καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
30:8 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say רָחֵ֗ל rāḥˈēl רָחֵל Rachel נַפְתּוּלֵ֨י naftûlˌê נַפְתּוּלִים wrestling אֱלֹהִ֧ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) נִפְתַּ֛לְתִּי niftˈaltî פתל twist עִם־ ʕim- עִם with אֲחֹתִ֖י ʔᵃḥōṯˌî אָחֹות sister גַּם־ gam- גַּם even יָכֹ֑לְתִּי yāḵˈōlᵊttî יכל be able וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name נַפְתָּלִֽי׃ naftālˈî נַפְתָּלִי Naphtali
30:8. pro quo ait Rahel conparavit me Deus cum sorore mea et invalui vocavitque eum NepthalimFor whom Rachel said: God hath compared me with my sister, and I have prevailed: and she called him Nephtali.
8. And Rachel said, With mighty wrestlings have I wrestled with my sister, and have prevailed: and she called his name Naphtali.
30:8. about whom Rachel said, “God has compared me with my sister, and I have prevailed.” And she called him Naphtali.
30:8. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.
And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali:

8: И сказала Рахиль: борьбою сильною боролась я с сестрою моею и превозмогла. И нарекла ему имя: Неффалим.
30:8
καὶ και and; even
εἶπεν επω say; speak
Ραχηλ ραχηλ Rachel
συνελάβετό συλλαμβανω take hold of; conceive
μοι μοι me
ο the
θεός θεος God
καὶ και and; even
συνανεστράφην συναναστρεφω the
ἀδελφῇ αδελφη sister
μου μου of me; mine
καὶ και and; even
ἠδυνάσθην δυναμαι able; can
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
30:8
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
רָחֵ֗ל rāḥˈēl רָחֵל Rachel
נַפְתּוּלֵ֨י naftûlˌê נַפְתּוּלִים wrestling
אֱלֹהִ֧ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
נִפְתַּ֛לְתִּי niftˈaltî פתל twist
עִם־ ʕim- עִם with
אֲחֹתִ֖י ʔᵃḥōṯˌî אָחֹות sister
גַּם־ gam- גַּם even
יָכֹ֑לְתִּי yāḵˈōlᵊttî יכל be able
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
נַפְתָּלִֽי׃ naftālˈî נַפְתָּלִי Naphtali
30:8. pro quo ait Rahel conparavit me Deus cum sorore mea et invalui vocavitque eum Nepthalim
For whom Rachel said: God hath compared me with my sister, and I have prevailed: and she called him Nephtali.
30:8. about whom Rachel said, “God has compared me with my sister, and I have prevailed.” And she called him Naphtali.
30:8. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
30:8: She called his name Naphtali - נפתלי naphtali, my wrestling, according to the common mode of interpretation; but it is more likely that the root פתל pathal signifies to twist or entwine. Hence Mr. Parkhurst translates the verse, "By the twistings - agency or operation, of God, I am entwisted with my sister; that is, my family is now entwined or interwoven with my sister's family, and has a chance of producing the promised Seed." The Septuagint, Aquila, and the Vulgate, have nearly the same meaning. It is, however, difficult to fix the true meaning of the original.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:8: great wrestlings: Heb. wrestlings of God, Gen 23:6, Gen 32:24; Exo 9:28; Sa1 14:15 *marg.
and she: Gen 35:25, Gen 46:24, Gen 49:21; Deu 33:23
Naphtali: that is, My wrestling, Gen 32:24, Gen 32:25; Mat 4:13, Nephthalim
Geneva 1599
30:8 And Rachel said, With great wrestlings have I wrestled with my sister, (c) and I have prevailed: and she called his name Naphtali.
(c) The arrogancy of man's nature appears in that she condemns her sister, after she has received this benefit from God to bear children.
John Gill
30:8 And Rachel said, with great wrestlings have I wrestled with my sister,.... Or, "with the wrestlings of God" (a), wrestling and striving in prayer with God; being vehement and importunate in her petitions to him, that she might have children as well as her sister: some render it, "I used the craftinesses of God", or "great craftiness with my sisters" (b); by giving her maid Bilhah to her husband, and having children by her:
and I have prevailed; as she strove in her desires and prayers to have another child before her sister had; in that she prevailed, or she was succeeded in her desires, she had children as she wished to have:
and she called his name Naphtali; which signifies "my wrestling", being a child she had been striving and wrestling for: these two sons of Bilhah were born, as say the Jews, Dan on the twenty ninth day of Elul or August, and lived one hundred and twenty seven years; Naphtali on the fifth of Tisri or September, and lived one hundred and thirty three years.
(a) "luctationibus Dei", Montanus, Vatablus, Drusius, Cartwright. (b) "Calliditatibus Dei, Oleaster, astutiis Dei", Schmidt.
30:930:9: Իբրեւ ետես Լիա եթէ եկա՛ց ՚ի ծննդենէ, առ զԶելփա զնաժիշտ իւր եւ ետ Յակոբայ կնութեան։
9 Երբ Լիան տեսաւ, որ ինքը դադարել է ծնելուց, իր նաժիշտ Զելփային տուեց Յակոբին կնութեան:
9 Երբ Լիա տեսաւ, որ ինք ծնանելէ դադարեցաւ, իր աղախինը Զեղփան առաւ ու Յակոբին կին ըլլալու տուաւ զանիկա։
Իբրեւ ետես Լիա եթէ եկաց ի ծննդենէ, առ զԶելփա զնաժիշտ իւր եւ ետ Յակոբայ կնութեան:

30:9: Իբրեւ ետես Լիա եթէ եկա՛ց ՚ի ծննդենէ, առ զԶելփա զնաժիշտ իւր եւ ետ Յակոբայ կնութեան։
9 Երբ Լիան տեսաւ, որ ինքը դադարել է ծնելուց, իր նաժիշտ Զելփային տուեց Յակոբին կնութեան:
9 Երբ Լիա տեսաւ, որ ինք ծնանելէ դադարեցաւ, իր աղախինը Զեղփան առաւ ու Յակոբին կին ըլլալու տուաւ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
30:99: Лия увидела, что перестала рождать, и взяла служанку свою Зелфу, и дала ее Иакову в жену.
30:9 εἶδεν ειδω realize; have idea δὲ δε though; while Λεια λεια since; that ἔστη ιστημι stand; establish τοῦ ο the τίκτειν τικτω give birth; produce καὶ και and; even ἔλαβεν λαμβανω take; get Ζελφαν ζελφα the παιδίσκην παιδισκη girl; maid αὐτῆς αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov γυναῖκα γυνη woman; wife
30:9 וַ wa וְ and תֵּ֣רֶא ttˈēre ראה see לֵאָ֔ה lēʔˈā לֵאָה Leah כִּ֥י kˌî כִּי that עָמְדָ֖ה ʕāmᵊḏˌā עמד stand מִ mi מִן from לֶּ֑דֶת llˈeḏeṯ ילד bear וַ wa וְ and תִּקַּח֙ ttiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] זִלְפָּ֣ה zilpˈā זִלְפָּה Zilpah שִׁפְחָתָ֔הּ šifḥāṯˈāh שִׁפְחָה maidservant וַ wa וְ and תִּתֵּ֥ן ttittˌēn נתן give אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] לְ lᵊ לְ to יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
30:9. sentiens Lia quod parere desisset Zelpham ancillam suam marito tradiditLia, perceiving that she had left off bearing, gave Zelpha her handmaid to her husband.
9. When Leah saw that she had left bearing, she took Zilpah her handmaid, and gave her to Jacob to wife.
30:9. Leah, perceiving that she had desisted from child-bearing, delivered Zilpah, her handmaid, to her husband.
30:9. When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.
When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife:

9: Лия увидела, что перестала рождать, и взяла служанку свою Зелфу, и дала ее Иакову в жену.
30:9
εἶδεν ειδω realize; have idea
δὲ δε though; while
Λεια λεια since; that
ἔστη ιστημι stand; establish
τοῦ ο the
τίκτειν τικτω give birth; produce
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ζελφαν ζελφα the
παιδίσκην παιδισκη girl; maid
αὐτῆς αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
γυναῖκα γυνη woman; wife
30:9
וַ wa וְ and
תֵּ֣רֶא ttˈēre ראה see
לֵאָ֔ה lēʔˈā לֵאָה Leah
כִּ֥י kˌî כִּי that
עָמְדָ֖ה ʕāmᵊḏˌā עמד stand
מִ mi מִן from
לֶּ֑דֶת llˈeḏeṯ ילד bear
וַ wa וְ and
תִּקַּח֙ ttiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
זִלְפָּ֣ה zilpˈā זִלְפָּה Zilpah
שִׁפְחָתָ֔הּ šifḥāṯˈāh שִׁפְחָה maidservant
וַ wa וְ and
תִּתֵּ֥ן ttittˌēn נתן give
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
לְ lᵊ לְ to
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
30:9. sentiens Lia quod parere desisset Zelpham ancillam suam marito tradidit
Lia, perceiving that she had left off bearing, gave Zelpha her handmaid to her husband.
30:9. Leah, perceiving that she had desisted from child-bearing, delivered Zilpah, her handmaid, to her husband.
30:9. When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Поступок Лии, имевшей уже 4: сынов, еще менее извинителен, чем бездетной долго Рахили. Но превозношение последней со всею силою возбудило в Лии ревность, и она устраивает новое сожительство Иакова; «зная, — говорит Абарбанель, — что Иаков будет иметь 4: жены, Лия спешит предупредить, как бы он не взял 4-ю жену со стороны» (Philipps. 151).
Albert Barnes: Notes on the Bible - 1834
30:9-13
Leah having stayed from bearing, resorts to the same expedient. Her fourth son was seemingly born in the fourth year of Jacob's 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. "Gad." "Victory cometh." She too claims a victory. "Asher." 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:9: am 2256, bc 1748
left: Gen 30:17, Gen 29:35
gave her: Gen 30:4, Gen 16:3
Carl Friedrich Keil and Franz Delitzsch
30:9
Zilpah's Sons. - But Leah also was not content with the divine blessing bestowed upon her by Jehovah. The means employed by Rachel to retain the favour of her husband made her jealous; and jealousy drove her to the employment of the same means. Jacob begat two sons by Zilpah her maid. The one Leah named Gad, i.e., "good fortune," saying, בּגד, "with good fortune," according to the Chethib, for which the Masoretic reading is גּד בּא, "good fortune has come," - not, however, from any ancient tradition, for the Sept. reads ἐν τύχῃ, but simply from a subjective and really unnecessary conjecture, since בּגד = "to my good fortune," sc., a son is born, gives a very suitable meaning. The second she named Asher, i.e., the happy one, or bringer of happiness; for she said, בּאשׁרי, "to my happiness, for daughters call me happy," i.e., as a mother with children. The perfect אשּׁרני relates to "what she had now certainly reached" (Del.). Leah did not think of God in connection with these two births. They were nothing more than the successful and welcome result of the means she had employed.
John Gill
30:9 When Leah saw that she had left bearing,.... For a little while, for she afterwards bore again, and observing also what her sister had done:
she took Zilpah her maid, and gave her Jacob to wife: in this she was less excusable than Rachel, since she had four children of her own, and therefore might have been content without desiring others by her maid; nor had she long left off bearing, and therefore had no reason to give up hope of having any more.
John Wesley
30:9 Rachel had done that absurd and preposterous thing of putting her maid into her husband's bed, and now Leah (because she missed one year in bearing children) doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad, promising herself a little troop of children. The other she called Asher, Happy, thinking herself happy in him, and promising herself that her neighbours would think so too.
30:1030:10: Յղացաւ Զելփա նաժիշտն Լիայ, եւ ծնաւ որդի Յակոբայ։
10 Լիայի նաժիշտ Զելփան յղիացաւ եւ Յակոբի համար ծնեց որդի:
10 Լիային աղախինը Զեղփա Յակոբին որդի մը ծնաւ։
Յղացաւ Զելփա նաժիշտն Լիայ, եւ ծնաւ որդի Յակոբայ:

30:10: Յղացաւ Զելփա նաժիշտն Լիայ, եւ ծնաւ որդի Յակոբայ։
10 Լիայի նաժիշտ Զելփան յղիացաւ եւ Յակոբի համար ծնեց որդի:
10 Լիային աղախինը Զեղփա Յակոբին որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1010: И Зелфа, служанка Лиина, родила Иакову сына.
30:10 εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while πρὸς προς to; toward αὐτὴν αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive Ζελφα ζελφα the παιδίσκη παιδισκη girl; maid Λειας λεια and; even ἔτεκεν τικτω give birth; produce τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov υἱόν υιος son
30:10 וַ wa וְ and תֵּ֗לֶד ttˈēleḏ ילד bear זִלְפָּ֛ה zilpˈā זִלְפָּה Zilpah שִׁפְחַ֥ת šifḥˌaṯ שִׁפְחָה maidservant לֵאָ֖ה lēʔˌā לֵאָה Leah לְ lᵊ לְ to יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob בֵּֽן׃ bˈēn בֵּן son
30:10. qua post conceptum edente filiumAnd when she had conceived and brought forth a son,
10. And Zilpah Leah’s handmaid bare Jacob a son.
30:10. And she, after having borne a son with difficulty,
30:10. And Zilpah Leah’s maid bare Jacob a son.
And Zilpah Leah' s maid bare Jacob a son:

10: И Зелфа, служанка Лиина, родила Иакову сына.
30:10
εἰσῆλθεν εισερχομαι enter; go in
δὲ δε though; while
πρὸς προς to; toward
αὐτὴν αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
Ζελφα ζελφα the
παιδίσκη παιδισκη girl; maid
Λειας λεια and; even
ἔτεκεν τικτω give birth; produce
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
υἱόν υιος son
30:10
וַ wa וְ and
תֵּ֗לֶד ttˈēleḏ ילד bear
זִלְפָּ֛ה zilpˈā זִלְפָּה Zilpah
שִׁפְחַ֥ת šifḥˌaṯ שִׁפְחָה maidservant
לֵאָ֖ה lēʔˌā לֵאָה Leah
לְ lᵊ לְ to
יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob
בֵּֽן׃ bˈēn בֵּן son
30:10. qua post conceptum edente filium
And when she had conceived and brought forth a son,
30:10. And she, after having borne a son with difficulty,
30:10. And Zilpah Leah’s maid bare Jacob a son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Гад — с евр. счастье (у Ис 65:11, Гад — божество счастья у язычников). Слово bagad — в счастье или: к счастью, LXX: eutuch, Vulg.: feliciter, слав.: «благо мне случися» — некоторые евр. кодексы (у Кеникотта) разделяют на два: ba+gad, «идет или пришло счастье»; последнее чтение отмечено у масоретов знаком Keri. Но авторитет LXX, И. Флавия, Таргума и параллелизм слова bagad со словом beaschri (ст. 13) говорят в пользу первого чтения.

На вопрос: почему Писание упоминает здесь о случае (tuch) блаженный Феодорит отвечает (с. 88): «слова: «благо мне случися» изречены не Иаковом, а женою его Лией, воспитанною не в благочестии или мало наставленною в божественном». В 49:19: имя Гад сближается со словом gedud, сонм, отряд («идет сонм», т. е. детей, как некоторые толковали).
John Gill
30:10 And Zilpah, Leah's maid, bore Jacob a son. For it seems he consented to take her to wife at the motion of Leah, as he had took Bilhah at the instance of Rachel; and having gratified the one, he could not well deny the other; and went in to her, and she conceived, though neither of these things are mentioned, but are all necessarily supposed.
30:1130:11: Եւ ասէ Լիա. Առ ի՛ս բախտ իմ. եւ անուանեաց զանուն նորա Գադ։
11 Նա ասաց. «Ես երջանիկ եմ»: Եւ նրա անունը դրեց Գադ:
11 Լիա ըսաւ. «Բաղդս յաջողեցաւ»։ Ու անոր անունը Գադ* դրաւ։
Եւ ասէ Լիա. Առ իս բախտ իմ. եւ անուանեաց զանուն նորա [389]Գադ:

30:11: Եւ ասէ Լիա. Առ ի՛ս բախտ իմ. եւ անուանեաց զանուն նորա Գադ։
11 Նա ասաց. «Ես երջանիկ եմ»: Եւ նրա անունը դրեց Գադ:
11 Լիա ըսաւ. «Բաղդս յաջողեցաւ»։ Ու անոր անունը Գադ* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1111: И сказала Лия: прибавилось. И нарекла ему имя: Гад.
30:11 καὶ και and; even εἶπεν επω say; speak Λεια λεια in τύχῃ τυχη and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Γαδ γαδ Gad; Gath
30:11 וַ wa וְ and תֹּ֥אמֶר ttˌōmer אמר say לֵאָ֖ה lēʔˌā לֵאָה Leah בָּ֣אב *bˈā בוא come גָ֑דגד *ḡˈāḏ גַּד fortune וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name גָּֽד׃ gˈāḏ גָּד Gad
30:11. dixit feliciter et idcirco vocavit nomen eius GadShe said: Happily. And therefore called his name Gad.
11. And Leah said, Fortunate! and she called his name Gad.
30:11. said: “Happiness!” And for this reason, she called his name Gad.
30:11. And Leah said, A troop cometh: and she called his name Gad.
And Leah said, A troop cometh: and she called his name Gad:

11: И сказала Лия: прибавилось. И нарекла ему имя: Гад.
30:11
καὶ και and; even
εἶπεν επω say; speak
Λεια λεια in
τύχῃ τυχη and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Γαδ γαδ Gad; Gath
30:11
וַ wa וְ and
תֹּ֥אמֶר ttˌōmer אמר say
לֵאָ֖ה lēʔˌā לֵאָה Leah
בָּ֣אב
*bˈā בוא come
גָ֑דגד
*ḡˈāḏ גַּד fortune
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
גָּֽד׃ gˈāḏ גָּד Gad
30:11. dixit feliciter et idcirco vocavit nomen eius Gad
She said: Happily. And therefore called his name Gad.
30:11. said: “Happiness!” And for this reason, she called his name Gad.
30:11. And Leah said, A troop cometh: and she called his name Gad.
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Adam Clarke: Commentary on the Bible - 1831
30:11: She called his name Gad - This has been variously translated. גד gad, may signify a troop, an army, a soldier, a false god, supposed to be the same as Jupiter or Mars; for as Laban appears to have been, if not an idolater, yet a dealer in a sort of judicial astrology, (see Gen 31:19), Leah, in saying בגד bagad, which we translate a troop cometh, might mean, By or with the assistance of Gad - a particular planet or star, Jupiter possibly, I have gotten this son; therefore she called him after the name of that planet or star from which she supposed the succor came. See note on Gen 31:19. The Septuagint translate it εν τυχη, with good fortune; the Vulgate, feliciter, happily; but in all this diversity our own translation may appear as probable as any, if not the genuine one, בא גד ba gad, for the keri, or marginal reading, has it in two words, a troop cometh; whereas the textual reading has it only in one, בגד bagad, with a troop. In the Bible published by Becke, 1549, the word is translated as an exclamation, Good luck!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:11: she: Gen 35:26, Gen 46:16, Gen 49:19; Deu 33:20, Deu 33:21
Gad: that is, A troop, or company, Isa 65:11
Geneva 1599
30:11 And Leah said, (d) A troop cometh: and she called his name Gad.
(d) That is, God increases me with a multitude of children for so Jacob explains this name Gad (Gen 49:19).
John Gill
30:11 And Leah said, a troop cometh,.... A troop of children, having bore four herself, and now her maid another, and more she expected; or the commander of a troop cometh, one that shall head an army and overcome his enemies; which agrees with the prophecy of Jacob, Gen 49:19,
and she called his name Gad: which signifies a "troop", glorying in the multitude of her children, that she had or hoped to have.
30:1230:12: Յղացա՛ւ Զելփա նաժիշտն Լիայ, եւ ծնաւ որդի երկրորդ Յակոբայ[263]։ [263] Ոմանք. Եւ յղացաւ Զելփա նաժ՛՛... եւ ծնաւ եւս որդի։
12 Յղիացաւ Լիայի նաժիշտ Զելփան եւ երկրորդ որդի էլ ծնեց Յակոբի համար:
12 Լիային աղախինը Զեղփա երկրորդ որդի մը ծնաւ Յակոբին։
Յղացաւ Զելփա նաժիշտն Լիայ, եւ ծնաւ եւս որդի երկրորդ` Յակոբայ:

30:12: Յղացա՛ւ Զելփա նաժիշտն Լիայ, եւ ծնաւ որդի երկրորդ Յակոբայ[263]։
[263] Ոմանք. Եւ յղացաւ Զելփա նաժ՛՛... եւ ծնաւ եւս որդի։
12 Յղիացաւ Լիայի նաժիշտ Զելփան եւ երկրորդ որդի էլ ծնեց Յակոբի համար:
12 Լիային աղախինը Զեղփա երկրորդ որդի մը ծնաւ Յակոբին։
zohrab-1805▾ eastern-1994▾ western am▾
30:1212: И родила Зелфа, служанка Лии, другого сына Иакову.
30:12 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive Ζελφα ζελφα the παιδίσκη παιδισκη girl; maid Λειας λεια and; even ἔτεκεν τικτω give birth; produce ἔτι ετι yet; still τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov υἱὸν υιος son δεύτερον δευτερος second
30:12 וַ wa וְ and תֵּ֗לֶד ttˈēleḏ ילד bear זִלְפָּה֙ zilpˌā זִלְפָּה Zilpah שִׁפְחַ֣ת šifḥˈaṯ שִׁפְחָה maidservant לֵאָ֔ה lēʔˈā לֵאָה Leah בֵּ֥ן bˌēn בֵּן son שֵׁנִ֖י šēnˌî שֵׁנִי second לְ lᵊ לְ to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:12. peperit quoque Zelpha alterumZelpha also bore another.
12. And Zilpah Leah’s handmaid bare Jacob a second son.
30:12. Likewise, Zilpah bore another.
30:12. And Zilpah Leah’s maid bare Jacob a second son.
And Zilpah Leah' s maid bare Jacob a second son:

12: И родила Зелфа, служанка Лии, другого сына Иакову.
30:12
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
Ζελφα ζελφα the
παιδίσκη παιδισκη girl; maid
Λειας λεια and; even
ἔτεκεν τικτω give birth; produce
ἔτι ετι yet; still
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
υἱὸν υιος son
δεύτερον δευτερος second
30:12
וַ wa וְ and
תֵּ֗לֶד ttˈēleḏ ילד bear
זִלְפָּה֙ zilpˌā זִלְפָּה Zilpah
שִׁפְחַ֣ת šifḥˈaṯ שִׁפְחָה maidservant
לֵאָ֔ה lēʔˈā לֵאָה Leah
בֵּ֥ן bˌēn בֵּן son
שֵׁנִ֖י šēnˌî שֵׁנִי second
לְ lᵊ לְ to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:12. peperit quoque Zelpha alterum
Zelpha also bore another.
30:12. Likewise, Zilpah bore another.
30:12. And Zilpah Leah’s maid bare Jacob a second son.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Имя второго сына Зельфы — Ашер-Асир по значению синонимично имени Гад: beaschri (Vulg.: рrо beatudine mea) — «к счастью, ко благу моему»; мотив: «яко ублажат мя» (ст. 13) напоминает величественное исповедание Богоматери (Лк 1:48).

Лия рождает Иссахара, Завулона и дочь Дину.
John Gill
30:12 And Zilpah, Leah's maid, bare Jacob a second son. As well as Bilhah, and no more.
30:1330:13: Եւ ասէ Լիա. Երանելի՛ եմ ես. զի երանիցեն ինձ կանայք։ Եւ կոչեաց զանուն նորա Ասեր, մեծութիւն[264]։ [264] Ոմանք. Զի երանեսցեն զիս կա՛՛.. Ասեր, որ է մեծութիւն։
13 Լիան ասաց. «Ես բախտաւոր եմ, որովհետեւ կանայք ինձ երանի են տալու»: Եւ որդու անունը դրեց Ասեր՝ Մեծութիւն:
13 Լիա ըսաւ. «Երանելի եմ ես. քանզի աղջիկները ինծի երանի՜ պիտի ըսեն»։ Ու անոր անունը Ասեր* դրաւ։
Եւ ասէ Լիա. Երանելի եմ ես, զի երանեսցեն զիս կանայք: Եւ կոչեաց զանուն նորա [390]Ասեր, [391]մեծութիւն:

30:13: Եւ ասէ Լիա. Երանելի՛ եմ ես. զի երանիցեն ինձ կանայք։ Եւ կոչեաց զանուն նորա Ասեր, մեծութիւն[264]։
[264] Ոմանք. Զի երանեսցեն զիս կա՛՛.. Ասեր, որ է մեծութիւն։
13 Լիան ասաց. «Ես բախտաւոր եմ, որովհետեւ կանայք ինձ երանի են տալու»: Եւ որդու անունը դրեց Ասեր՝ Մեծութիւն:
13 Լիա ըսաւ. «Երանելի եմ ես. քանզի աղջիկները ինծի երանի՜ պիտի ըսեն»։ Ու անոր անունը Ասեր* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1313: И сказала Лия: к благу моему, ибо блаженною будут называть меня женщины. И нарекла ему имя: Асир.
30:13 καὶ και and; even εἶπεν επω say; speak Λεια λεια blessed; prosperous ἐγώ εγω I ὅτι οτι since; that μακαρίζουσίν μακαριζω count blessed / prosperous με με me αἱ ο the γυναῖκες γυνη woman; wife καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ασηρ ασηρ Asēr; Asir
30:13 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say לֵאָ֔ה lēʔˈā לֵאָה Leah בְּ bᵊ בְּ in אָשְׁרִ֕י ʔošrˈî אֹשֶׁר happiness כִּ֥י kˌî כִּי that אִשְּׁר֖וּנִי ʔiššᵊrˌûnî אשׁר be happy בָּנֹ֑ות bānˈôṯ בַּת daughter וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name אָשֵֽׁר׃ ʔāšˈēr אָשֵׁר Asher
30:13. dixitque Lia hoc pro beatitudine mea beatam quippe me dicent mulieres propterea appellavit eum AserAnd Lia said: This is for my happiness: for women will call me blessed. Therefore she called him Aser.
13. And Leah said, Happy am I! for the daughters will call me happy: and she called his name Asher.
30:13. And Leah said, “This one is for my happiness. Indeed, women will call me blessed.” Because of this, she called him Asher.
30:13. And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.
And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher:

13: И сказала Лия: к благу моему, ибо блаженною будут называть меня женщины. И нарекла ему имя: Асир.
30:13
καὶ και and; even
εἶπεν επω say; speak
Λεια λεια blessed; prosperous
ἐγώ εγω I
ὅτι οτι since; that
μακαρίζουσίν μακαριζω count blessed / prosperous
με με me
αἱ ο the
γυναῖκες γυνη woman; wife
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ασηρ ασηρ Asēr; Asir
30:13
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
לֵאָ֔ה lēʔˈā לֵאָה Leah
בְּ bᵊ בְּ in
אָשְׁרִ֕י ʔošrˈî אֹשֶׁר happiness
כִּ֥י kˌî כִּי that
אִשְּׁר֖וּנִי ʔiššᵊrˌûnî אשׁר be happy
בָּנֹ֑ות bānˈôṯ בַּת daughter
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
אָשֵֽׁר׃ ʔāšˈēr אָשֵׁר Asher
30:13. dixitque Lia hoc pro beatitudine mea beatam quippe me dicent mulieres propterea appellavit eum Aser
And Lia said: This is for my happiness: for women will call me blessed. Therefore she called him Aser.
30:13. And Leah said, “This one is for my happiness. Indeed, women will call me blessed.” Because of this, she called him Asher.
30:13. And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.
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Adam Clarke: Commentary on the Bible - 1831
30:13: And Leah said, Happy am I - באשרי beoshri, in my happiness, therefore she called his name אשר asher, that is, blessedness or happiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:13: am 2257, bc 1747
Happy am I: Heb. In my happiness, will call. Pro 31:28; Sol 6:9; Luk 1:48
and she: Gen 35:26, Gen 46:17, Gen 49:20; Deu 33:24, Deu 33:25
Asher: that is, Happy
John Gill
30:13 And Leah said,.... Upon the birth of the second son by her maid:
happy am I; or, "in my happiness"; or, "for my happiness" (c); that is, this child is an addition to my happiness, and will serve to increase it: for the daughters will call me blessed; the women of the place where she lived would speak of her as a happy person, that had so many children of her own, and others by her maid; see Ps 127:5,
and she called his name Asher, which signifies "happy" or "blessed". These two sons of Zilpah, according to the Jewish writers (d), were born, Gad on the tenth day of Marchesvan or October, and lived one hundred and twenty five years; and Asher on the twenty second day of Shebet or January, and lived one hundred and twenty three years.
(c) "in felicitate mea", Montanus; "ob beatitatem meam", Drusius; "hoc pro beatitudine men", V. L. "pro beatitudine mihi est", Schmidt. (d) Shalshalet Hakabala, fol. 4. 1.
30:1430:14: Գնա՛ց Ռոբէն յաւուրս հնձոց ցորենոյ, եւ եգիտ խնձոր մանրագորաց յանդի, եւ եբեր զայն առ Լիա մայր իւր։ Ասէ Ռաքէլ ցԼիա քոյր իւր. Տո՛ւր ինձ ՚ի մանրագորաց որդւոյ քոյ։
14 Ռուբէնը ցորենի հնձի օրերին գնաց, դաշտում մանրագորի խնձոր գտաւ եւ այն բերեց իր մայր Լիային: Ռաքէլը դիմելով իր քոյր Լիային՝ ասաց. «Քո որդու մանրագորներից մի քիչ տո՛ւր ինձ»:
14 Ռուբէն գնաց ցորենի հունձքի օրերը ու արտին մէջ մանրագորներ գտաւ ու իր մօրը Լիային բերաւ։ Ռաքէլ ըսաւ Լիային. «Կ’աղաչեմ, տո՛ւր ինծի որդիիդ մանրագորներէն»։
Գնաց Ռուբէն յաւուրս հնձոց ցորենոյ, եւ եգիտ խնձոր մանրագորաց յանդի, եւ եբեր զայն առ Լիա մայր իւր. ասէ Ռաքէլ ցԼիա քոյր իւր. Տուր ինձ ի մանրագորաց որդւոյ քո:

30:14: Գնա՛ց Ռոբէն յաւուրս հնձոց ցորենոյ, եւ եգիտ խնձոր մանրագորաց յանդի, եւ եբեր զայն առ Լիա մայր իւր։ Ասէ Ռաքէլ ցԼիա քոյր իւր. Տո՛ւր ինձ ՚ի մանրագորաց որդւոյ քոյ։
14 Ռուբէնը ցորենի հնձի օրերին գնաց, դաշտում մանրագորի խնձոր գտաւ եւ այն բերեց իր մայր Լիային: Ռաքէլը դիմելով իր քոյր Լիային՝ ասաց. «Քո որդու մանրագորներից մի քիչ տո՛ւր ինձ»:
14 Ռուբէն գնաց ցորենի հունձքի օրերը ու արտին մէջ մանրագորներ գտաւ ու իր մօրը Լիային բերաւ։ Ռաքէլ ըսաւ Լիային. «Կ’աղաչեմ, տո՛ւր ինծի որդիիդ մանրագորներէն»։
zohrab-1805▾ eastern-1994▾ western am▾
30:1414: Рувим пошел во время жатвы пшеницы, и нашел мандрагоровые яблоки в поле, и принес их Лии, матери своей. И Рахиль сказала Лии: дай мне мандрагоров сына твоего.
30:14 ἐπορεύθη πορευομαι travel; go δὲ δε though; while Ρουβην ρουβην Reuben ἐν εν in ἡμέραις ημερα day θερισμοῦ θερισμος harvest πυρῶν πυρος and; even εὗρεν ευρισκω find μῆλα μηλον in τῷ ο the ἀγρῷ αγρος field καὶ και and; even ἤνεγκεν φερω carry; bring αὐτὰ αυτος he; him πρὸς προς to; toward Λειαν λεια the μητέρα μητηρ mother αὐτοῦ αυτος he; him εἶπεν επω say; speak δὲ δε though; while Ραχηλ ραχηλ Rachel τῇ ο the Λεια λεια give; deposit μοι μοι me τῶν ο the μανδραγορῶν μανδραγορας the υἱοῦ υιος son σου σου of you; your
30:14 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk רְאוּבֵ֜ן rᵊʔûvˈēn רְאוּבֵן Reuben בִּ bi בְּ in ימֵ֣י ymˈê יֹום day קְצִיר־ qᵊṣîr- קָצִיר harvest חִטִּ֗ים ḥiṭṭˈîm חִטָּה wheat וַ wa וְ and יִּמְצָ֤א yyimṣˈā מצא find דֽוּדָאִים֙ ḏˈûḏāʔîm דּוּדַי mandrake בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and יָּבֵ֣א yyāvˈē בוא come אֹתָ֔ם ʔōṯˈām אֵת [object marker] אֶל־ ʔel- אֶל to לֵאָ֖ה lēʔˌā לֵאָה Leah אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say רָחֵל֙ rāḥˌēl רָחֵל Rachel אֶל־ ʔel- אֶל to לֵאָ֔ה lēʔˈā לֵאָה Leah תְּנִי־ tᵊnî- נתן give נָ֣א nˈā נָא yeah לִ֔י lˈî לְ to מִ mi מִן from דּוּדָאֵ֖י ddûḏāʔˌê דּוּדַי mandrake בְּנֵֽךְ׃ bᵊnˈēḵ בֵּן son
30:14. egressus autem Ruben tempore messis triticeae in agro repperit mandragoras quos matri Liae detulit dixitque Rahel da mihi partem de mandragoris filii tuiAnd Ruben, going out in the time of the wheat harvest into the field, found mandrakes: which he brought to his mother Lia. And Rachel said: Give me part of thy son's mandrakes.
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.
30:14. Then Reuben, going out into the field at the time of the wheat harvest, found mandrakes. These he brought to his mother Leah. And Rachel said, “Give me a portion of your son’s mandrakes.”
30:14. 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.
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: Рувим пошел во время жатвы пшеницы, и нашел мандрагоровые яблоки в поле, и принес их Лии, матери своей. И Рахиль сказала Лии: дай мне мандрагоров сына твоего.
30:14
ἐπορεύθη πορευομαι travel; go
δὲ δε though; while
Ρουβην ρουβην Reuben
ἐν εν in
ἡμέραις ημερα day
θερισμοῦ θερισμος harvest
πυρῶν πυρος and; even
εὗρεν ευρισκω find
μῆλα μηλον in
τῷ ο the
ἀγρῷ αγρος field
καὶ και and; even
ἤνεγκεν φερω carry; bring
αὐτὰ αυτος he; him
πρὸς προς to; toward
Λειαν λεια the
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
δὲ δε though; while
Ραχηλ ραχηλ Rachel
τῇ ο the
Λεια λεια give; deposit
μοι μοι me
τῶν ο the
μανδραγορῶν μανδραγορας the
υἱοῦ υιος son
σου σου of you; your
30:14
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
רְאוּבֵ֜ן rᵊʔûvˈēn רְאוּבֵן Reuben
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
קְצִיר־ qᵊṣîr- קָצִיר harvest
חִטִּ֗ים ḥiṭṭˈîm חִטָּה wheat
וַ wa וְ and
יִּמְצָ֤א yyimṣˈā מצא find
דֽוּדָאִים֙ ḏˈûḏāʔîm דּוּדַי mandrake
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
יָּבֵ֣א yyāvˈē בוא come
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
אֶל־ ʔel- אֶל to
לֵאָ֖ה lēʔˌā לֵאָה Leah
אִמֹּ֑ו ʔimmˈô אֵם mother
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
רָחֵל֙ rāḥˌēl רָחֵל Rachel
אֶל־ ʔel- אֶל to
לֵאָ֔ה lēʔˈā לֵאָה Leah
תְּנִי־ tᵊnî- נתן give
נָ֣א nˈā נָא yeah
לִ֔י lˈî לְ to
מִ mi מִן from
דּוּדָאֵ֖י ddûḏāʔˌê דּוּדַי mandrake
בְּנֵֽךְ׃ bᵊnˈēḵ בֵּן son
30:14. egressus autem Ruben tempore messis triticeae in agro repperit mandragoras quos matri Liae detulit dixitque Rahel da mihi partem de mandragoris filii tui
And Ruben, going out in the time of the wheat harvest into the field, found mandrakes: which he brought to his mother Lia. And Rachel said: Give me part of thy son's mandrakes.
30:14. Then Reuben, going out into the field at the time of the wheat harvest, found mandrakes. These he brought to his mother Leah. And Rachel said, “Give me a portion of your son’s mandrakes.”
30:14. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Рувим (имевший в данное время, вероятно, лет 5: от роду), во время жатвы пшеницы, т. е. в мае, в поле находит мандрагоры или мандрагоровые яблоки, евр. название дудаим, amatoria (LXX: mhla mandragorwn) — яблоки любви; по вероятнейшему объяснению, растение это — так называемое Atropa belladona (род белены), растущее в Палестине или соседних странах, имеющее наркотические свойства и считавшееся содействующим чадородию. На крепком стволе этого растения появляются зеленовато-белые лепестки цветов, служащие предвестием весне (Песн. 7:14), из которых к маю созревают небольшие яблочки красно-желтого цвета, с сильным наркотическим, хотя и приятным запахом. Вера в таинственное отношение этого растения (по строю своему напоминающего человека) побуждала и в древности, и в средние века приготовлять из него напиток любви. По-видимому, в Месопотамии мандрагоры были редки, и страстная Рахиль, не утратившая еще надежды иметь собственных детей, прибегает к предполагаемой магической силе мандрагоров. В условии о последних достигает наивысшей степени борьба Лии и Рахили.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. 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. 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. 17 And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son. 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. 19 And Leah conceived again, and bare Jacob the sixth son. 20 And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have borne him six sons: and she called his name Zebulun. 21 And afterwards she bare a daughter, and called her name Dinah. 22 And God remembered Rachel, and God hearkened to her, and opened her womb. 23 And she conceived, and bare a son; and said, God hath taken away my reproach: 24 And she called his name Joseph; and said, The LORD shall add to me another son.
Here is, I. Leah fruitful again, after she had, for some time, left off bearing. Jacob, it should seem, associated more with Rachel than with Leah. The law of Moses supposes it a common case that, if a man had two wives, one would be beloved and the other hated, Deut. xxi. 15. But at length Rachel's strong passions betrayed her into a bargain with Leah that Jacob should return to her apartment. Reuben, a little lad, five or six years old, playing in the field, found mandrakes, dudaim. It is uncertain what they were, the critics are not agreed about them; we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, Cant. vii. 13. Note, The God of nature has provided, not only for our necessities, but for our delights; there are products of the earth in the exposed fields, as well as in the planted protected gardens, that are very valuable and useful. How plentifully is nature's house furnished and her table spread! Her precious fruits offer themselves to be gathered by the hands of little children. It is a laudable custom of the devout Jews, when they find pleasure, suppose in eating an apple, to lift up their hearts, and say, "Blessed be he that made this fruit pleasant!" Or, in smelling a flower, "Blessed be he that made this flower sweet." Some think these mandrakes were jessamine flowers. Whatever they were, Rachel could not see them in Leah's hands, where the child had placed them, but she must covet them. She cannot bear the want of these pretty flowers, but will purchase them at any rate. Note, There may be great sin and folly in the inordinate desire of a small thing. Leah takes this advantage (as Jacob had of Esau's coveting his red pottage) to obtain that which was justly due to her, but to which Rachel would not otherwise have consented. Note, Strong passions often thwart one another, and those cannot but be continually uneasy that are hurried on by them. Leah is overjoyed that she shall have her husband's company again, that her family might yet further be built up, which is the blessing she desires and devoutly prays for, as is intimated, v. 17, where it is said, God hearkened unto Leah. The learned bishop Patrick very well suggests here that the true reason of this contest between Jacob's wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob), that his seed should be as the stars of heaven for multitude, and that in one seed of his, the Messiah, all the nations of the earth should be blessed. And he thinks it would have been below the dignity of this sacred history to take such particular notice of these things if there had not been some such great consideration in them. Leah was now blessed with two sons; the first she called Issachar (a hire), reckoning herself well repaid for her mandrakes, nay (which is a strange construction of the providence) rewarded for giving her maid to her husband. Note, We abuse God's mercy when we reckon that his favours countenance and patronize our follies. The other she called Zebulun (dwelling), owning God's bounty to her: God has endowed me with a good dowry, v. 20. Jacob had not endowed her when he married her, nor had he wherewithal in possession; but she reckons a family of children not a bill of charges, but a good dowry, Ps. cxiii. 9. She promises herself more of her husband's company now that she had borne him six sons, and that, in love to his children at least, he would often visit her lodgings. Mention is made (v. 21) of the birth of a daughter, Dinah, because of the following story concerning her, ch. xxxiv. Perhaps Jacob had other daughters, though their names are not registered.
II. Rachel fruitful at last (v. 22): God remembered Rachel, whom he seemed to have forgotten, and hearkened to her whose prayers had been long denied; and then she bore a son. Note, As God justly denies the mercy we have been inordinately desirous of, so sometimes he graciously grants, at length, that which we have long waited for. He corrects our folly, and yet considers our frame, and does not contend for ever. 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 was that she had saved her credit; and Jasaph (addidit), The Lord shall add to me another son, which may be looked upon either as the language of her inordinate desire (she scarcely knows how to be thankful for one unless she may be sure of another), or of her faith--she takes this mercy as an earnest of further mercy. "Has God given me his grace? I may call it Joseph, and say, He shall add more grace! Has he given me his joy? I may call it Joseph, and say, He will give me more joy. Has he begun, and shall he not make an end?"
Adam Clarke: Commentary on the Bible - 1831
30:14: Reuben - found mandrakes - דודאים dudaim. What these were is utterly unknown, and learned men have wasted much time and pains in endeavoring to guess out a probable meaning. Some translate the word lilies, others jessamine, others citrons, others mushrooms, others figs, and some think the word means flowers, or fine flowers in general. Hasselquist, the intimate friend and pupil of Linne, who traveled into the Holy Land to make discoveries in natural history, imagines that the plant commonly called mandrake is intended; speaking of Nazareth in Galilee he says: "What I found most remarkable at this village was a great number of mandrakes which grew in a vale below it. I had not the pleasure to see this plant in blossom, the fruit now (May 5th, O. S). hanging ripe to the stem, which lay withered on the ground. From the season in which this mandrake blossoms and ripens fruit, one might form a conjecture that it was Rachel's dudaim. These were brought her in the wheat harvest, which in Galilee is in the month of May, about this time, and the mandrake was now in fruit." Both among the Greeks and Orientals this plant was held in high repute, as being of a prolific virtue, and helping conception; and from it philtres were made, and this is favored by the meaning of the original, loves, i.e., incentives to matrimonial connections: and it was probably on this account that Rachel desired them. The whole account however is very obscure.
Albert Barnes: Notes on the Bible - 1834
30:14-21
"Reuben" 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. "Mandrakes" - the fruit of the "mandragora vernaIis," 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 "Issakar," 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. "Zebulun." Here Leah confesses, "God hath endowed me with a good dowry." 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. "Dinah" is the only daughter of Jacob mentioned Gen 46:7, and that on account of her subsequent connection with the history of Jacob Gen. 34. Issakar appears to have been born in the sixth year after Jacob's marriage, Zebulun in the seventh, and Dinah in the eighth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:14: am 2256, bc 1748
mandrakes: The mandrake may be the Hebrew dudaim. It is so rendered by all the ancient versions, and is a species of melon, of an agreeable odour. Hasselquist, speaking of Nazareth in Galilee, says, "What I found most remarkable at this village was the great number of mandrakes which grew in a vale below it. I had not the pleasure of seeing this plant in blossom, the fruit now (May 5th, O. S.) hanging ripe on the stem, which lay withered on the ground. From the season in which this mandrake blossoms and ripens fruit, one might form a conjecture that it was Rachel's dudaim. These were brought her in the wheat harvest, which in Galilee is in the month of May, about this time, and the mandrake was now in fruit." The Abbee Mariti describes it as growing "low like a lettuce, to which its leaves have a great resemblance, except that they have a dark green colour. The flowers are purple, and the root is for the most part forked. The fruit, when ripe in the beginning of May, is of the size and colour of a small apple, exceedingly ruddy, and of a most agreeable odour. Our guide thought us fools for suspecting it to be unwholesome." Sol 7:13
Give me: Gen 25:30
Carl Friedrich Keil and Franz Delitzsch
30:14
The Other Children of Leah. - How thoroughly henceforth the two wives were carried away by constant jealousy of the love and attachment of their husband, is evident from the affair of the love-apples, which Leah's son Reuben, who was then four years old, found in the field and brought to his mother. דּוּדאים, μῆλα μανδραγορῶν (lxx), the yellow apples of the alraun (Mandragora vernalis), a mandrake very common in Palestine. They are about the size of a nutmeg, with a strong and agreeable odour, and were used by the ancients, as they still are by the Arabs, as a means of promoting child-bearing. To Rachel's request that she would give her some, Leah replied (Gen 30:15): "Is it too little, that thou hast taken (drawn away from me) my husband, to take also" (לקחת infin.), i.e., that thou wouldst also take, "my son's mandrakes?" At length she parted with them, on condition that Rachel would let Jacob sleep with her the next night. After relating how Leah conceived again, and Rachel continued barren in spite of the mandrakes, the writer justly observes (Gen 30:17), "Elohim hearkened unto Leah," to show that it was not from such natural means as love-apples, but from God the author of life, that she had received such fruitfulness. Leah saw in the birth of her fifth son a divine reward for having given her maid to her husband - a recompense, that is, for her self-denial; and she named him on that account Issaschar, ישּׂשׂכר, a strange form, to be understood either according to the Chethib שׂכר ישׁ "there is reward," or according to the Keri שׁכר ישּׂא "he bears (brings) reward." At length she bore her sixth son, and named him Zebulun, i.e., "dwelling;" for she hoped that now, after God had endowed her with a good portion, her husband, to whom she had born six sons, would dwell with her, i.e., become more warmly attached to her. The name is from זבל to dwell, with acc. constr. "to inhabit," formed with a play upon the alliteration in the word זבד to present - two ἅπαξ λεγόμενα. In connection with these two births, Leah mentions Elohim alone, the supernatural giver, and not Jehovah, the covenant God, whose grace had been forced out of her heart by jealousy. She afterwards bore a daughter, Dinah, who is mentioned simply because of the account in Gen 34; for, according to Gen 37:35 and Gen 46:7, Jacob had several daughters, though they were nowhere mentioned by name.
Geneva 1599
30:14 And Reuben went in the days of wheat harvest, and found (e) 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.
(e) Which is a kind of herb whose root has a likeness to the figure of a man.
John Gill
30:14 And Reuben went in the days of wheat harvest,.... Leah's eldest son, who is supposed to be at this time about four or five years of age (e), who went out from the tent to the field, to play there perhaps; and this was at the time of wheat harvest, in the month Sivan, as the Targum of Jonathan, which answers to part of our May; a time of the year when the earth is covered with flowers:
and found mandrakes in the field; the flowers or fruit of mandrakes, mandrake apples, as the Septuagint. This plant is said to excite love, provoke lust, dispose for, and help conception; for which reasons it is thought Rachel was so desirous of these "mandrakes", which seem to have their name "dudaim" from love: the word is only used here and in Song 7:13; where they are commended for their good smell, and therefore cannot be the plant which goes now by that name; since they neither give a good smell, nor bear good fruit, and are of a cold quality, and so not likely to produce the above effects ascribed unto them. It is very probable they were lovely and delightful flowers the boy picked up in the field, such as children delight in; some think the "jessamin", others lilies, and others violets (f); it is not easy to determine what they were; See Gill on Song 7:13,
and brought them unto his mother Leah; as children are apt to do, to show what line flowers or fruit they have gathered:
then Rachel said to Leah, give me, I pray thee, of thy son's mandrakes; being taken with the colour or smell of them; for as for the notion of helping conception, or removing barrenness and the like, there is no foundation for it; for Rachel, who had them, did not conceive upon having them; and the conception both of her and Leah afterwards is ascribed to the Lord's remembering and hearkening to them.
(e) Shalshaley Hakabala, fol. 3. 2. (f) Vid. T. Bab. Sanhedrin, fol. 99. 2. & Gloss. in ib.
John Wesley
30:14 Reuben, a little lad of five or six years old, playing in the field, found mandrakes. It is uncertain what they were; the critics are not agreed about them: we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, Song 7:13. Some think these mandrakes were Jessamin flowers. Whatever they were, Rachel, could not see them in Leah's hands, but she must covet them.
30:1530:15: Եւ ասէ Լիա. Ո՞չ իցէ քեզ շատ զի առեր զայրն իմ. միթէ եւ զմանրագո՞րս որդւոյ իմոյ առնուցուս։ Եւ ասէ Ռաքէլ. Ո՛չ այդպէս է. ննջեսցէ՛ ընդ քեզ զայս գիշեր՝ փոխանակ մանրագորաց որդւոյ քոյ։
15 Լիան պատասխանեց. «Բաւական չէ՞, որ խլեցիր իմ ամուսնուն, հիմա էլ իմ որդու մանրագո՞րն ես ուզում առնել»: Ռաքէլն ասաց. «Այդպէս չէ: Քո որդու մանրագորների փոխարէն թող նա այս գիշեր պառկի քեզ հետ»:
15 Անիկա ըսաւ անոր. «Իմ այրս առնելդ քի՞չ եկաւ, որ իմ որդիիս մանրագորներն ալ պիտի առնես»։ Ռաքէլ ըսաւ. «Ուստի քու որդիիդ մանրագորներուն համար այս գիշեր քեզի հետ թող պառկի»։
Եւ ասէ Լիա. Ո՞չ իցէ քեզ շատ զի առեր զայրն իմ, միթէ եւ զմանրագո՞րս որդւոյ իմոյ առնուցուս: Եւ ասէ Ռաքէլ. [392]Ոչ այդպէս է`` ննջեսցէ ընդ քեզ զայս գիշեր փոխանակ մանրագորաց որդւոյ քո:

30:15: Եւ ասէ Լիա. Ո՞չ իցէ քեզ շատ զի առեր զայրն իմ. միթէ եւ զմանրագո՞րս որդւոյ իմոյ առնուցուս։ Եւ ասէ Ռաքէլ. Ո՛չ այդպէս է. ննջեսցէ՛ ընդ քեզ զայս գիշեր՝ փոխանակ մանրագորաց որդւոյ քոյ։
15 Լիան պատասխանեց. «Բաւական չէ՞, որ խլեցիր իմ ամուսնուն, հիմա էլ իմ որդու մանրագո՞րն ես ուզում առնել»: Ռաքէլն ասաց. «Այդպէս չէ: Քո որդու մանրագորների փոխարէն թող նա այս գիշեր պառկի քեզ հետ»:
15 Անիկա ըսաւ անոր. «Իմ այրս առնելդ քի՞չ եկաւ, որ իմ որդիիս մանրագորներն ալ պիտի առնես»։ Ռաքէլ ըսաւ. «Ուստի քու որդիիդ մանրագորներուն համար այս գիշեր քեզի հետ թող պառկի»։
zohrab-1805▾ eastern-1994▾ western am▾
30:1515: Но она сказала ей: неужели мало тебе завладеть мужем моим, что ты домогаешься и мандрагоров сына моего? Рахиль сказала: так пусть он ляжет с тобою эту ночь, за мандрагоры сына твоего.
30:15 εἶπεν επω say; speak δὲ δε though; while Λεια λεια not ἱκανόν ικανος adequate; sufficient σοι σοι you ὅτι οτι since; that ἔλαβες λαμβανω take; get τὸν ο the ἄνδρα ανηρ man; husband μου μου of me; mine μὴ μη not καὶ και and; even τοὺς ο the μανδραγόρας μανδραγορας the υἱοῦ υιος son μου μου of me; mine λήμψῃ λαμβανω take; get εἶπεν επω say; speak δὲ δε though; while Ραχηλ ραχηλ Rachel οὐχ ου not οὕτως ουτως so; this way κοιμηθήτω κοιμαω doze; fall asleep μετὰ μετα with; amid σοῦ σου of you; your τὴν ο the νύκτα νυξ night ταύτην ουτος this; he ἀντὶ αντι against; instead of τῶν ο the μανδραγορῶν μανδραγορας the υἱοῦ υιος son σου σου of you; your
30:15 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say לָ֗הּ lˈāh לְ to הַ ha הֲ [interrogative] מְעַט֙ mᵊʕˌaṭ מְעַט little קַחְתֵּ֣ךְ qaḥtˈēḵ לקח take אֶת־ ʔeṯ- אֵת [object marker] אִישִׁ֔י ʔîšˈî אִישׁ man וְ wᵊ וְ and לָ lā לְ to קַ֕חַת qˈaḥaṯ לקח take גַּ֥ם gˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] דּוּדָאֵ֖י dûḏāʔˌê דּוּדַי mandrake בְּנִ֑י bᵊnˈî בֵּן son וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say רָחֵ֗ל rāḥˈēl רָחֵל Rachel לָכֵן֙ lāḵˌēn לָכֵן therefore יִשְׁכַּ֤ב yiškˈav שׁכב lie down עִמָּךְ֙ ʕimmāḵ עִם with הַ ha הַ the לַּ֔יְלָה llˈaylā לַיְלָה night תַּ֖חַת tˌaḥaṯ תַּחַת under part דּוּדָאֵ֥י dûḏāʔˌê דּוּדַי mandrake בְנֵֽךְ׃ vᵊnˈēḵ בֵּן son
30:15. illa respondit parumne tibi videtur quod praeripueris maritum mihi nisi etiam mandragoras filii mei tuleris ait Rahel dormiat tecum hac nocte pro mandragoris filii tuiShe answered: Dost thou think it a small matter, that thou hast taken my husband from me, unless thou take also my son's mandrakes? Rachel said: He shall sleep with thee this night, for thy son's mandrakes.
15. And she said unto her, Is it a small matter that thou hast taken away 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.
30:15. She responded, “Does it seem like such a small matter to you, that you have usurped from me my husband, unless you will also take my son’s mandrakes?” Rachel said, “He will sleep with you this night because of your son’s mandrakes.”
30:15. 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.
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: Но она сказала ей: неужели мало тебе завладеть мужем моим, что ты домогаешься и мандрагоров сына моего? Рахиль сказала: так пусть он ляжет с тобою эту ночь, за мандрагоры сына твоего.
30:15
εἶπεν επω say; speak
δὲ δε though; while
Λεια λεια not
ἱκανόν ικανος adequate; sufficient
σοι σοι you
ὅτι οτι since; that
ἔλαβες λαμβανω take; get
τὸν ο the
ἄνδρα ανηρ man; husband
μου μου of me; mine
μὴ μη not
καὶ και and; even
τοὺς ο the
μανδραγόρας μανδραγορας the
υἱοῦ υιος son
μου μου of me; mine
λήμψῃ λαμβανω take; get
εἶπεν επω say; speak
δὲ δε though; while
Ραχηλ ραχηλ Rachel
οὐχ ου not
οὕτως ουτως so; this way
κοιμηθήτω κοιμαω doze; fall asleep
μετὰ μετα with; amid
σοῦ σου of you; your
τὴν ο the
νύκτα νυξ night
ταύτην ουτος this; he
ἀντὶ αντι against; instead of
τῶν ο the
μανδραγορῶν μανδραγορας the
υἱοῦ υιος son
σου σου of you; your
30:15
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
לָ֗הּ lˈāh לְ to
הַ ha הֲ [interrogative]
מְעַט֙ mᵊʕˌaṭ מְעַט little
קַחְתֵּ֣ךְ qaḥtˈēḵ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אִישִׁ֔י ʔîšˈî אִישׁ man
וְ wᵊ וְ and
לָ לְ to
קַ֕חַת qˈaḥaṯ לקח take
גַּ֥ם gˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
דּוּדָאֵ֖י dûḏāʔˌê דּוּדַי mandrake
בְּנִ֑י bᵊnˈî בֵּן son
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
רָחֵ֗ל rāḥˈēl רָחֵל Rachel
לָכֵן֙ lāḵˌēn לָכֵן therefore
יִשְׁכַּ֤ב yiškˈav שׁכב lie down
עִמָּךְ֙ ʕimmāḵ עִם with
הַ ha הַ the
לַּ֔יְלָה llˈaylā לַיְלָה night
תַּ֖חַת tˌaḥaṯ תַּחַת under part
דּוּדָאֵ֥י dûḏāʔˌê דּוּדַי mandrake
בְנֵֽךְ׃ vᵊnˈēḵ בֵּן son
30:15. illa respondit parumne tibi videtur quod praeripueris maritum mihi nisi etiam mandragoras filii mei tuleris ait Rahel dormiat tecum hac nocte pro mandragoris filii tui
She answered: Dost thou think it a small matter, that thou hast taken my husband from me, unless thou take also my son's mandrakes? Rachel said: He shall sleep with thee this night, for thy son's mandrakes.
30:15. She responded, “Does it seem like such a small matter to you, that you have usurped from me my husband, unless you will also take my son’s mandrakes?” Rachel said, “He will sleep with you this night because of your son’s mandrakes.”
30:15. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Лия, разделяя веру Рахили в оплодотворяющую силу мандрагоров, не соглашается уступить их Рахили, причем как из ее упрека, так из ответа Рахили видно, что Рахиль всецело завладела Иаковом (ср. «превозмогла», ст. 8), так что только с ее разрешения, за уступленные ей Лиею мандрагоры, последняя получает супружеское общение с Иаковом. Без сомнения, священнописатель не разделяет суеверия Лии и Рахили о действии мандрагоров и еще менее приписывает (вопреки мнению некоторых раввинов и новых библейских критиков) какое-либо влияние на последующее рождение детей у Лии — Иссахара и Завулона и у Рахили — Иосифа: все это он представляет делом благодати Божией (ст. 18, 20, 22).
Adam Clarke: Commentary on the Bible - 1831
30:15: Thou hast taken my husband - It appears probable that Rachel had found means to engross the whole of Jacob's affection and company, and that she now agreed to let him visit the tent of Leah, on account of receiving some of the fruits or plants which Reuben had found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:15: Num 16:9, Num 16:10, Num 16:13; Isa 7:13; Eze 16:47; Co1 4:3
John Gill
30:15 And she said unto her,.... Leah to Rachel, taking this opportunity to bring out a thing which had some time lain with uneasiness upon her mind:
is it a small thing that thou hast taken away my husband? got the greatest share of his affections, and had most of his company; which last was very probably the case, and more so, since Leah had left off bearing; and this she could not well stomach, and therefore upon this trifling occasion outs with it:
and wouldest thou take away my son's mandrakes also? which were poor things to be mentioned along with an husband; and besides, Rachel did not offer to take them away from the child without her leave, which she in very humble manner asked of her:
and Rachel said, therefore he shall lie with thee tonight for thy son's mandrakes; which showed no great affection to her husband, and a slight of his company, to be willing to part with it for such a trifle; and it seems by this as if they took their turns to lie with Jacob, and this night being Rachel's turn, she agrees to give it to Leah for the sake of the mandrakes: or however, if she had engrossed him to herself very much of late, as seems by the words of Leah above, she was willing to give him up to her this night, on that consideration; which Leah agreed she should have, as appears by what follows.
30:1630:16: Եւ իբրեւ եմուտ Յակոբ յանդէ ընդ երեկս. ել Լիա ընդ առաջ նորա եւ ասէ. Առ ի՛ս մտցես այսօր. քանզի ՚ի վարձո՛ւ կալայ զքեզ՝ փոխանակ մանրագորաց որդւոյ իմոյ։ Եւ ննջեաց ընդ նմա զայն գիշեր[265]։ [265] Յօրինակին պակասէր. Եւ իբրեւ եմուտ յա՛՛։ Ոմանք. Քանզի ՚ի վարձու կալայ զքեզ այսօր։
16 Երբ երեկոյեան Յակոբը դաշտից վերադարձաւ տուն, նրան ընդառաջ գնաց Լիան ու ասաց. «Այսօր իմ ծոցը պիտի մտնես, որովհետեւ իմ որդու մանրագորների փոխարէն վարձել եմ քեզ»: Եւ նա գիշերը պառկեց նրա հետ: Աստուած անսաց Լիային:
16 Իրիկունը երբ Յակոբ դաշտէն կու գար, Լիա զանիկա դիմաւորելու ելաւ ու ըսաւ. «Ինծի պիտի մտնես. քանզի իրաւցնէ վարձքով առի քեզ իմ որդիիս մանրագորներովը»։ Այն գիշեր անոր հետ պառկեցաւ։
Եւ իբրեւ եմուտ Յակոբ յանդէ ընդ երեկս, ել Լիա ընդ առաջ նորա եւ ասէ. Առ իս մտցես այսօր. քանզի ի վարձու կալայ զքեզ փոխանակ մանրագորաց որդւոյ իմոյ: Եւ ննջեաց ընդ նմա զայն գիշեր:

30:16: Եւ իբրեւ եմուտ Յակոբ յանդէ ընդ երեկս. ել Լիա ընդ առաջ նորա եւ ասէ. Առ ի՛ս մտցես այսօր. քանզի ՚ի վարձո՛ւ կալայ զքեզ՝ փոխանակ մանրագորաց որդւոյ իմոյ։ Եւ ննջեաց ընդ նմա զայն գիշեր[265]։
[265] Յօրինակին պակասէր. Եւ իբրեւ եմուտ յա՛՛։ Ոմանք. Քանզի ՚ի վարձու կալայ զքեզ այսօր։
16 Երբ երեկոյեան Յակոբը դաշտից վերադարձաւ տուն, նրան ընդառաջ գնաց Լիան ու ասաց. «Այսօր իմ ծոցը պիտի մտնես, որովհետեւ իմ որդու մանրագորների փոխարէն վարձել եմ քեզ»: Եւ նա գիշերը պառկեց նրա հետ: Աստուած անսաց Լիային:
16 Իրիկունը երբ Յակոբ դաշտէն կու գար, Լիա զանիկա դիմաւորելու ելաւ ու ըսաւ. «Ինծի պիտի մտնես. քանզի իրաւցնէ վարձքով առի քեզ իմ որդիիս մանրագորներովը»։ Այն գիշեր անոր հետ պառկեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1616: Иаков пришел с поля вечером, и Лия вышла ему навстречу и сказала: войди ко мне; ибо я купила тебя за мандрагоры сына моего. И лег он с нею в ту ночь.
30:16 εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ἐξ εκ from; out of ἀγροῦ αγρος field ἑσπέρας εσπερα evening καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Λεια λεια into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me εἰσελεύσῃ εισερχομαι enter; go in σήμερον σημερον today; present μεμίσθωμαι μισθοω hire γάρ γαρ for σε σε.1 you ἀντὶ αντι against; instead of τῶν ο the μανδραγορῶν μανδραγορας the υἱοῦ υιος son μου μου of me; mine καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him τὴν ο the νύκτα νυξ night ἐκείνην εκεινος that
30:16 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob מִן־ min- מִן from הַ ha הַ the שָּׂדֶה֮ śśāḏeh שָׂדֶה open field בָּ bā בְּ in † הַ the עֶרֶב֒ ʕerˌev עֶרֶב evening וַ wa וְ and תֵּצֵ֨א ttēṣˌē יצא go out לֵאָ֜ה lēʔˈā לֵאָה Leah לִ li לְ to קְרָאתֹ֗ו qᵊrāṯˈô קרא encounter וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say אֵלַ֣י ʔēlˈay אֶל to תָּבֹ֔וא tāvˈô בוא come כִּ֚י ˈkî כִּי that שָׂכֹ֣ר śāḵˈōr שׂכר hire שְׂכַרְתִּ֔יךָ śᵊḵartˈîḵā שׂכר hire בְּ bᵊ בְּ in דוּדָאֵ֖י ḏûḏāʔˌê דּוּדַי mandrake בְּנִ֑י bᵊnˈî בֵּן son וַ wa וְ and יִּשְׁכַּ֥ב yyiškˌav שׁכב lie down עִמָּ֖הּ ʕimmˌāh עִם with בַּ ba בְּ in † הַ the לַּ֥יְלָה llˌaylā לַיְלָה night הֽוּא׃ hˈû הוּא he
30:16. redeuntique ad vesperam de agro Iacob egressa est in occursum Lia et ad me inquit intrabis quia mercede conduxi te pro mandragoris filii mei dormivit cum ea nocte illaAnd when Jacob returned at even from the field, Lia went out to meet him, and said: Thou shalt come in unto me, because I have hired thee for my son's mandrakes. And he slept with her that night.
16. And Jacob came from the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for I have surely hired thee with my son’s mandrakes. And he lay with her that night.
30:16. And when Jacob returned from the field in the evening, Leah went out to meet him, and she said, “You will enter to me, because I have hired you for the reward of my son’s mandrakes.” And he slept with her that night.
30:16. 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.
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: Иаков пришел с поля вечером, и Лия вышла ему навстречу и сказала: войди ко мне; ибо я купила тебя за мандрагоры сына моего. И лег он с нею в ту ночь.
30:16
εἰσῆλθεν εισερχομαι enter; go in
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἐξ εκ from; out of
ἀγροῦ αγρος field
ἑσπέρας εσπερα evening
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Λεια λεια into; for
συνάντησιν συναντησις meeting
αὐτῷ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
εἰσελεύσῃ εισερχομαι enter; go in
σήμερον σημερον today; present
μεμίσθωμαι μισθοω hire
γάρ γαρ for
σε σε.1 you
ἀντὶ αντι against; instead of
τῶν ο the
μανδραγορῶν μανδραγορας the
υἱοῦ υιος son
μου μου of me; mine
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
τὴν ο the
νύκτα νυξ night
ἐκείνην εκεινος that
30:16
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
מִן־ min- מִן from
הַ ha הַ the
שָּׂדֶה֮ śśāḏeh שָׂדֶה open field
בָּ בְּ in
הַ the
עֶרֶב֒ ʕerˌev עֶרֶב evening
וַ wa וְ and
תֵּצֵ֨א ttēṣˌē יצא go out
לֵאָ֜ה lēʔˈā לֵאָה Leah
לִ li לְ to
קְרָאתֹ֗ו qᵊrāṯˈô קרא encounter
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
אֵלַ֣י ʔēlˈay אֶל to
תָּבֹ֔וא tāvˈô בוא come
כִּ֚י ˈkî כִּי that
שָׂכֹ֣ר śāḵˈōr שׂכר hire
שְׂכַרְתִּ֔יךָ śᵊḵartˈîḵā שׂכר hire
בְּ bᵊ בְּ in
דוּדָאֵ֖י ḏûḏāʔˌê דּוּדַי mandrake
בְּנִ֑י bᵊnˈî בֵּן son
וַ wa וְ and
יִּשְׁכַּ֥ב yyiškˌav שׁכב lie down
עִמָּ֖הּ ʕimmˌāh עִם with
בַּ ba בְּ in
הַ the
לַּ֥יְלָה llˌaylā לַיְלָה night
הֽוּא׃ hˈû הוּא he
30:16. redeuntique ad vesperam de agro Iacob egressa est in occursum Lia et ad me inquit intrabis quia mercede conduxi te pro mandragoris filii mei dormivit cum ea nocte illa
And when Jacob returned at even from the field, Lia went out to meet him, and said: Thou shalt come in unto me, because I have hired thee for my son's mandrakes. And he slept with her that night.
30:16. And when Jacob returned from the field in the evening, Leah went out to meet him, and she said, “You will enter to me, because I have hired you for the reward of my son’s mandrakes.” And he slept with her that night.
30:16. 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.
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Adam Clarke: Commentary on the Bible - 1831
30:16: I have hired thee - We may remark among the Jewish women an intense desire of having children; and it seems to have been produced, not from any peculiar affection for children, but through the hope of having a share in the blessing of Abraham, by bringing forth Him in whom all the nations of the earth were to be blessed.
John Gill
30:16 And Jacob came out of the field in the evening,.... From feeding his flocks:
and Leah went out to meet him; knowing full well the time he used to come home:
and said, thou must come in unto me; into her tent, for the women had separate tents from the men; as Sarah from Abraham; and so these wives of Jacob had not only tents separate from his, but from one another:
for surely I have hired thee with my son's mandrakes: that is, she had hired that night's lodging with him of Rachel, with the mandrakes her son Reuben had brought out of the field. Jacob made no objection to it; but consented, being willing to please both his wives, who he perceived had made this agreement between themselves:
and he lay with her that night; and that only, for the present: for, by the way of speaking, it looks as if he did not continue with her more nights together at that time, but went, as before that evening, to Rachel's tent.
30:1730:17: Եւ լուաւ Աստուած Լիայ։ Յղացաւ՝ եւ ծնաւ Յակոբայ որդի հինգերորդ։
17 Սա յղիացաւ եւ Յակոբի համար ծնեց հինգերորդ որդի:
17 Եւ Աստուած լսեց Լիային ձայնը ու յղացաւ ու Յակոբին հինգերորդ որդի մը ծնաւ։
Եւ լուաւ Աստուած Լիայ. յղացաւ եւ ծնաւ Յակոբայ որդի հինգերորդ:

30:17: Եւ լուաւ Աստուած Լիայ։ Յղացաւ՝ եւ ծնաւ Յակոբայ որդի հինգերորդ։
17 Սա յղիացաւ եւ Յակոբի համար ծնեց հինգերորդ որդի:
17 Եւ Աստուած լսեց Լիային ձայնը ու յղացաւ ու Յակոբին հինգերորդ որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1717: И услышал Бог Лию, и она зачала и родила Иакову пятого сына.
30:17 καὶ και and; even ἐπήκουσεν επακουω hear from ὁ ο the θεὸς θεος God Λειας λεια and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτεκεν τικτω give birth; produce τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov υἱὸν υιος son πέμπτον πεμπτος fifth
30:17 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to לֵאָ֑ה lēʔˈā לֵאָה Leah וַ wa וְ and תַּ֛הַר ttˈahar הרה be pregnant וַ wa וְ and תֵּ֥לֶד ttˌēleḏ ילד bear לְ lᵊ לְ to יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob בֵּ֥ן bˌēn בֵּן son חֲמִישִֽׁי׃ ḥᵃmîšˈî חֲמִישִׁי fifth
30:17. et exaudivit Deus preces eius concepitque et peperit filium quintumAnd God heard her prayers: and she conceived and bore the fifth son,
17. And God hearkened unto Leah, and she conceived, and bare Jacob a fifth son.
30:17. And God heard her prayers. And she conceived and bore a fifth son.
30:17. And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.
And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son:

17: И услышал Бог Лию, и она зачала и родила Иакову пятого сына.
30:17
καὶ και and; even
ἐπήκουσεν επακουω hear from
ο the
θεὸς θεος God
Λειας λεια and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτεκεν τικτω give birth; produce
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
υἱὸν υιος son
πέμπτον πεμπτος fifth
30:17
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
לֵאָ֑ה lēʔˈā לֵאָה Leah
וַ wa וְ and
תַּ֛הַר ttˈahar הרה be pregnant
וַ wa וְ and
תֵּ֥לֶד ttˌēleḏ ילד bear
לְ lᵊ לְ to
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
בֵּ֥ן bˌēn בֵּן son
חֲמִישִֽׁי׃ ḥᵃmîšˈî חֲמִישִׁי fifth
30:17. et exaudivit Deus preces eius concepitque et peperit filium quintum
And God heard her prayers: and she conceived and bore the fifth son,
30:17. And God heard her prayers. And she conceived and bore a fifth son.
30:17. And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: «Поелику Бог видел, что Лия удручена скорбью и не пользуется расположением, то услышал ее» (Иоанн Златоуст 56:604). В рождении своего пятого сына после некоторой остановки Лия усматривает награду от Бога за предоставление ею служанки Иакову, — по воззрениям того времени (и, может быть, вследствие особой любви к Иакову), она считает этот поступок достойным похвалы. В имени Иссахар (с евр. или: «принесет награду», т. е. Бог, по Keri: «issa scnakar», или: «есть награда»; по Ketib: «esch sakar»), Лия выражает идею возмездия, платы, указывая, с одной стороны, на самоотречение свое в отношении служанки, с другой, — на приобретение Иакова у Рахили платою мандрагоров.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:17: am 2257, bc 1747, Gen 30:6, Gen 30:22; Exo 3:7; Sa1 1:20, Sa1 1:26, Sa1 1:27; Luk 1:13
John Gill
30:17 And God hearkened unto Leah,.... To the prayer of Leah, as the Targum of Jonathan, for more children: the desire of these good women for the company of their husband was not from lust, or an amorous desire in them, but for the sake of having many children, as appears by giving their maids to him; and the reason of this was, as Bishop Patrick well observes, that the promise made to Abraham of the multiplication of his seed, and of the Messiah springing from thence, might be fulfilled; and is the true reason of Moses's taking such particular notice of those things, which might seem below the dignity of such a sacred history:
and she conceived, and bare Jacob the fifth son; the fifth he had by her, but the ninth in all, that were born unto him.
John Wesley
30:17 And God hearkened unto Leah - Perhaps the reason of this contest between Jacob's wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob) that his seed should be as the stars of heaven for multitude, and that, in one seed of his, the Messiah, all the nations of the earth shall be blessed. Two sons Leah was now blessed with; the flrst she called Issachar, a hire, reckoning herself well repaid for her mandrakes; nay, (which is a strange construction of the providence) rewarded for giving her maid to her husband. The other she called Zebulun, dwelling, owning God's bounty to her, God has endowed me with a good dowry. Jacob had not endowed her when he married her; but she reckons a family of children, a good dowry.
30:1830:18: Եւ ասէ Լիա. Ետ ինձ Աստուած զվարձս իմ, փոխանակ զի ետու զաղախինն իմ առն իմում։ Եւ կոչեաց զանուն նորա Իսաքար, որ է վարձ։
18 Լիան ասաց. «Աստուած տուեց իմ վարձը այն բանի համար, որ իմ աղախնին տուեցի իմ ամուսնուն»: Եւ նա նրա անունը դրեց Իսաքար, որ նշանակում է վարձ:
18 Եւ Լիա ըսաւ. «Աստուած ինծի վարձք տուաւ, որովհետեւ աղախինս իմ էրկանս տուի»։ Անոր անունը Իսաքար* դրաւ։
Եւ ասէ Լիա. Ետ ինձ Աստուած զվարձս իմ, փոխանակ զի ետու զաղախինն իմ առն իմում: Եւ կոչեաց զանուն նորա [393]Իսաքար, [394]որ է վարձ:

30:18: Եւ ասէ Լիա. Ետ ինձ Աստուած զվարձս իմ, փոխանակ զի ետու զաղախինն իմ առն իմում։ Եւ կոչեաց զանուն նորա Իսաքար, որ է վարձ։
18 Լիան ասաց. «Աստուած տուեց իմ վարձը այն բանի համար, որ իմ աղախնին տուեցի իմ ամուսնուն»: Եւ նա նրա անունը դրեց Իսաքար, որ նշանակում է վարձ:
18 Եւ Լիա ըսաւ. «Աստուած ինծի վարձք տուաւ, որովհետեւ աղախինս իմ էրկանս տուի»։ Անոր անունը Իսաքար* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1818: И сказала Лия: Бог дал возмездие мне за то, что я отдала служанку мою мужу моему. И нарекла ему имя: Иссахар.
30:18 καὶ και and; even εἶπεν επω say; speak Λεια λεια give; deposit ὁ ο the θεὸς θεος God τὸν ο the μισθόν μισθος wages μου μου of me; mine ἀνθ᾿ αντι against; instead of οὗ ος who; what ἔδωκα διδωμι give; deposit τὴν ο the παιδίσκην παιδισκη girl; maid μου μου of me; mine τῷ ο the ἀνδρί ανηρ man; husband μου μου of me; mine καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ισσαχαρ ισσαχαρ Issachar; Issakhar ὅ ος who; what ἐστιν ειμι be Μισθός μισθος wages
30:18 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say לֵאָ֗ה lēʔˈā לֵאָה Leah נָתַ֤ן nāṯˈan נתן give אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) שְׂכָרִ֔י śᵊḵārˈî שָׂכָר hire אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תִּי nāṯˌattî נתן give שִׁפְחָתִ֖י šifḥāṯˌî שִׁפְחָה maidservant לְ lᵊ לְ to אִישִׁ֑י ʔîšˈî אִישׁ man וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name יִשָּׂשכָֽר׃ yiśśāŝḵˈār יִשָּׂשׂכָר Issachar
30:18. et ait dedit Deus mercedem mihi quia dedi ancillam meam viro meo appellavitque nomen illius IsacharAnd said: God hath given me a reward, because I gave my handmaid to my husband. And she called his name Issachar.
18. And Leah said, God hath given me my hire, because I gave my handmaid to my husband: and she called his name Issachar.
30:18. And she said, “God has given a reward to me, because I gave my handmaid to my husband.” And she called his name Issachar.
30:18. And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar.
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: И сказала Лия: Бог дал возмездие мне за то, что я отдала служанку мою мужу моему. И нарекла ему имя: Иссахар.
30:18
καὶ και and; even
εἶπεν επω say; speak
Λεια λεια give; deposit
ο the
θεὸς θεος God
τὸν ο the
μισθόν μισθος wages
μου μου of me; mine
ἀνθ᾿ αντι against; instead of
οὗ ος who; what
ἔδωκα διδωμι give; deposit
τὴν ο the
παιδίσκην παιδισκη girl; maid
μου μου of me; mine
τῷ ο the
ἀνδρί ανηρ man; husband
μου μου of me; mine
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ισσαχαρ ισσαχαρ Issachar; Issakhar
ος who; what
ἐστιν ειμι be
Μισθός μισθος wages
30:18
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
לֵאָ֗ה lēʔˈā לֵאָה Leah
נָתַ֤ן nāṯˈan נתן give
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
שְׂכָרִ֔י śᵊḵārˈî שָׂכָר hire
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥תִּי nāṯˌattî נתן give
שִׁפְחָתִ֖י šifḥāṯˌî שִׁפְחָה maidservant
לְ lᵊ לְ to
אִישִׁ֑י ʔîšˈî אִישׁ man
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יִשָּׂשכָֽר׃ yiśśāŝḵˈār יִשָּׂשׂכָר Issachar
30:18. et ait dedit Deus mercedem mihi quia dedi ancillam meam viro meo appellavitque nomen illius Isachar
And said: God hath given me a reward, because I gave my handmaid to my husband. And she called his name Issachar.
30:18. And she said, “God has given a reward to me, because I gave my handmaid to my husband.” And she called his name Issachar.
30:18. And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar.
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Adam Clarke: Commentary on the Bible - 1831
30:18: God hath given me my hire - שכרי sechari. And she called his name Issachar, יששכר, This word is compounded of יש yesh, Is, and שכר sachar, Wages, from שכר sachar, to content, satisfy, saturate; hence a satisfaction or compensation for work done, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:18: and she: Gen 35:23, Gen 46:13, Gen 49:14, Gen 49:15; Deu 33:18; Ch1 12:32
Issachar: that is, An hire
Geneva 1599
30:18 And Leah said, God hath given me my hire, because I have given my (f) maiden to my husband: and she called his name Issachar.
(f) Instead of acknowledging her fault she boasts as if God had rewarded her for it.
John Gill
30:18 And Leah said, God hath given me my hire,.... Of the mandrakes with which she had hired of Rachel a night's lodging with Jacob, and for which she had a sufficient recompense, by the son that God had given her: and she added another reason, and a very preposterous one, and shows she put a wrong construction on the blessing she received:
because I have given my maiden to my husband; which, she judged, was so well pleasing to God, that he had rewarded her with another son:
and she called his name Issachar, which signifies "hire" or "reward"; or, there is a reward, or a man of reward.
30:1930:19: Եւ յղացաւ մի՛ւսանգամ Լիա. եւ ծնաւ որդի վեցերորդ Յակոբայ։
19 Մի անգամ էլ յղիացաւ Լիան եւ Յակոբի համար ծնեց վեցերորդ որդի:
19 Լիա նորէն յղացաւ ու Յակոբին վեցերորդ որդի մը ծնաւ։
Եւ յղացաւ միւսանգամ Լիա, եւ ծնաւ որդի վեցերորդ` Յակոբայ:

30:19: Եւ յղացաւ մի՛ւսանգամ Լիա. եւ ծնաւ որդի վեցերորդ Յակոբայ։
19 Մի անգամ էլ յղիացաւ Լիան եւ Յակոբի համար ծնեց վեցերորդ որդի:
19 Լիա նորէն յղացաւ ու Յակոբին վեցերորդ որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1919: И еще зачала Лия и родила Иакову шестого сына.
30:19 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive ἔτι ετι yet; still Λεια λεια and; even ἔτεκεν τικτω give birth; produce υἱὸν υιος son ἕκτον εκτος.1 sixth τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov
30:19 וַ wa וְ and תַּ֤הַר ttˈahar הרה be pregnant עֹוד֙ ʕôḏ עֹוד duration לֵאָ֔ה lēʔˈā לֵאָה Leah וַ wa וְ and תֵּ֥לֶד ttˌēleḏ ילד bear בֵּן־ bēn- בֵּן son שִׁשִּׁ֖י šiššˌî שִׁשִּׁי sixth לְּ llᵊ לְ to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:19. rursum Lia concipiens peperit sextum filiumAnd Lia conceived again, and bore the sixth son,
19. And Leah conceived again, and bare a sixth son to Jacob.
30:19. Conceiving again, Leah bore a sixth son.
30:19. And Leah conceived again, and bare Jacob the sixth son.
And Leah conceived again, and bare Jacob the sixth son:

19: И еще зачала Лия и родила Иакову шестого сына.
30:19
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
ἔτι ετι yet; still
Λεια λεια and; even
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
ἕκτον εκτος.1 sixth
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
30:19
וַ wa וְ and
תַּ֤הַר ttˈahar הרה be pregnant
עֹוד֙ ʕôḏ עֹוד duration
לֵאָ֔ה lēʔˈā לֵאָה Leah
וַ wa וְ and
תֵּ֥לֶד ttˌēleḏ ילד bear
בֵּן־ bēn- בֵּן son
שִׁשִּׁ֖י šiššˌî שִׁשִּׁי sixth
לְּ llᵊ לְ to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:19. rursum Lia concipiens peperit sextum filium
And Lia conceived again, and bore the sixth son,
30:19. Conceiving again, Leah bore a sixth son.
30:19. And Leah conceived again, and bare Jacob the sixth son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: С рождением шестого (и последнего) сына Лия высказывает еще раз надежду на приязнь мужа (у арабов и поныне значение жены растет по мере увеличения ее сыновей); в словах ее — обычная в еврейском языке игра слов: «завад» — «зевед» — дал (Бог) дар (сына); завал — будет жить (Иаков); от последнего слова — «Завулон» (по блаженному Иерониму — habitaculum).
John Gill
30:19 And Leah conceived again,.... For bearing children Jacob took more to her, and more frequently attended her apartment and bed:
and bare Jacob a sixth son; the sixth by her, but the tenth by her and his two maids.
30:2030:20: Եւ ասէ Լիա. Պարգեւեաց ինձ Աստուած պարգեւ՛ բարի. յայսմ հետէ սիրեսցէ՛ զիս այր իմ. զի ծնայ նմա որդիս վեց։ Եւ անուանեաց զանուն նորա Զաբողոն[266]։ [266] Այլք. Եւ կոչեաց զանուն նորա Զաբու՛՛։
20 Լիան ասաց. «Աստուած ինձ լաւ նուէր պարգեւեց. սրանից յետոյ ամուսինս ինձ կը սիրի, որովհետեւ նրա համար վեց որդի ծնեցի: Եւ նա նրա անունը դրեց Զաբուղոն:
20 Եւ Լիա ըսաւ. «Աստուած ինծի բարի պարգեւ մը պարգեւեց. այս անգամ այրս ինծի հետ պիտի բնակի, որովհետեւ իրեն վեց որդի ծնայ»։ Անոր անունը Զաբուղոն* դրաւ։
Եւ ասէ Լիա. Պարգեւեաց ինձ Աստուած պարգեւ բարի. յայսմ հետէ [395]սիրեսցէ զիս`` այր իմ, զի ծնայ նմա որդիս վեց: Եւ կոչեաց զանուն նորա [396]Զաբողոն:

30:20: Եւ ասէ Լիա. Պարգեւեաց ինձ Աստուած պարգեւ՛ բարի. յայսմ հետէ սիրեսցէ՛ զիս այր իմ. զի ծնայ նմա որդիս վեց։ Եւ անուանեաց զանուն նորա Զաբողոն[266]։
[266] Այլք. Եւ կոչեաց զանուն նորա Զաբու՛՛։
20 Լիան ասաց. «Աստուած ինձ լաւ նուէր պարգեւեց. սրանից յետոյ ամուսինս ինձ կը սիրի, որովհետեւ նրա համար վեց որդի ծնեցի: Եւ նա նրա անունը դրեց Զաբուղոն:
20 Եւ Լիա ըսաւ. «Աստուած ինծի բարի պարգեւ մը պարգեւեց. այս անգամ այրս ինծի հետ պիտի բնակի, որովհետեւ իրեն վեց որդի ծնայ»։ Անոր անունը Զաբուղոն* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2020: И сказала Лия: Бог дал мне прекрасный дар; теперь будет жить у меня муж мой, ибо я родила ему шесть сынов. И нарекла ему имя: Завулон.
30:20 καὶ και and; even εἶπεν επω say; speak Λεια λεια present μοι μοι me ὁ ο the θεὸς θεος God δῶρον δωρον present καλόν καλος fine; fair ἐν εν in τῷ ο the νῦν νυν now; present καιρῷ καιρος season; opportunity αἱρετιεῖ αιρετιζω choose με με me ὁ ο the ἀνήρ ανηρ man; husband μου μου of me; mine ἔτεκον τικτω give birth; produce γὰρ γαρ for αὐτῷ αυτος he; him υἱοὺς υιος son ἕξ εξ six καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ζαβουλων ζαβουλων Zaboulōn; Zavulon
30:20 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say לֵאָ֗ה lēʔˈā לֵאָה Leah זְבָדַ֨נִי zᵊvāḏˌanî זבד bestow אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) אֹתִי֮ ʔōṯˈî אֵת [object marker] זֵ֣בֶד zˈēveḏ זֵבֶד endowment טֹוב֒ ṭôv טֹוב good הַ ha הַ the פַּ֨עַם֙ ppˈaʕam פַּעַם foot יִזְבְּלֵ֣נִי yizbᵊlˈēnî זבל tolerate אִישִׁ֔י ʔîšˈî אִישׁ man כִּֽי־ kˈî- כִּי that יָלַ֥דְתִּי yālˌaḏtî ילד bear לֹ֖ו lˌô לְ to שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six בָנִ֑ים vānˈîm בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name זְבֻלֽוּן׃ zᵊvulˈûn זְבוּלֻן Zebulun
30:20. et ait ditavit me Deus dote bona etiam hac vice mecum erit maritus meus eo quod genuerim ei sex filios et idcirco appellavit nomen eius ZabulonAnd said: God hath endowed me with a good dowry: this turn also my husband will be with me, because I have borne him six sons: and therefore she called his name Zabulon.
20. And Leah said, God hath endowed me with a good dowry; now will my husband dwell with me, because I have borne him six sons: and she called his name Zebulun.
30:20. And she said: “God has endowed me with a good dowry. And now, at this turn, my husband will be with me, because I have conceived six sons for him.” And therefore she called his name Zebulun.
30:20. 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.
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: И сказала Лия: Бог дал мне прекрасный дар; теперь будет жить у меня муж мой, ибо я родила ему шесть сынов. И нарекла ему имя: Завулон.
30:20
καὶ και and; even
εἶπεν επω say; speak
Λεια λεια present
μοι μοι me
ο the
θεὸς θεος God
δῶρον δωρον present
καλόν καλος fine; fair
ἐν εν in
τῷ ο the
νῦν νυν now; present
καιρῷ καιρος season; opportunity
αἱρετιεῖ αιρετιζω choose
με με me
ο the
ἀνήρ ανηρ man; husband
μου μου of me; mine
ἔτεκον τικτω give birth; produce
γὰρ γαρ for
αὐτῷ αυτος he; him
υἱοὺς υιος son
ἕξ εξ six
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
30:20
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
לֵאָ֗ה lēʔˈā לֵאָה Leah
זְבָדַ֨נִי zᵊvāḏˌanî זבד bestow
אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s)
אֹתִי֮ ʔōṯˈî אֵת [object marker]
זֵ֣בֶד zˈēveḏ זֵבֶד endowment
טֹוב֒ ṭôv טֹוב good
הַ ha הַ the
פַּ֨עַם֙ ppˈaʕam פַּעַם foot
יִזְבְּלֵ֣נִי yizbᵊlˈēnî זבל tolerate
אִישִׁ֔י ʔîšˈî אִישׁ man
כִּֽי־ kˈî- כִּי that
יָלַ֥דְתִּי yālˌaḏtî ילד bear
לֹ֖ו lˌô לְ to
שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six
בָנִ֑ים vānˈîm בֵּן son
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
זְבֻלֽוּן׃ zᵊvulˈûn זְבוּלֻן Zebulun
30:20. et ait ditavit me Deus dote bona etiam hac vice mecum erit maritus meus eo quod genuerim ei sex filios et idcirco appellavit nomen eius Zabulon
And said: God hath endowed me with a good dowry: this turn also my husband will be with me, because I have borne him six sons: and therefore she called his name Zabulon.
30:20. And she said: “God has endowed me with a good dowry. And now, at this turn, my husband will be with me, because I have conceived six sons for him.” And therefore she called his name Zebulun.
30:20. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:20: Now will my husband dwell with me - יזבלני yizbeleni; and she called his name Zebulun, זבל a dwelling or cohabitation, as she now expected that Jacob would dwell with her, as he had before dwelt with Rachel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:20: am cir, 2258, bc cir, 1746
now will: Gen 30:15, Gen 29:34
and she: Gen 35:23, Gen 46:14, Gen 49:13; Jdg 4:10, Jdg 5:14; Psa 68:27
Zebulun: that is, Dwelling, Mat 4:13, Zabulon
John Gill
30:20 And Leah said, God hath endued me with a good dowry,.... Having so many children; for though her husband could give her nothing at marriage, and her father gave her no more than one handmaid, yet God had abundantly made it up to her, in giving her so many sons: these are the heritage of the Lord, Ps 127:3,
now will my husband dwell with me; constantly; and not come to her tent now and then only, as he had used to do:
because I have borne him six sons; this she thought would fix his affections to her, and cause him to cleave to her, and continue with her:
and she called his name Zebulun; which signifies "dwelling". These two sons of Leah, according to the Jewish writers (g), were born, Issachar on the tenth day of Ab or July, and lived one hundred and twenty two years, and Zebulun on the seventh of Tisri or September, and lived one hundred and twenty four years.
(g) Shalshalet Hakabala, fol. 4. 1.
Robert Jamieson, A. R. Fausset and David Brown
30:20 And Leah said, God hath endued me with a good dowry--The birth of a son is hailed with demonstrations of joy, and the possession of several sons confers upon the mother an honor and respectability proportioned to their number. The husband attaches a similar importance to the possession, and it forms a bond of union which renders it impossible for him ever to forsake or to be cold to a wife who has borne him sons. This explains the happy anticipations Leah founded on the possession of her six sons.
30:2130:21: Եւ յետ այսորիկ ծնաւ դուստր. եւ կոչեաց զանուն նորա Դինա[267]։ [267] Այլք. Եւ յետ այնորիկ ծնաւ։
21 Դրանից յետոյ նա աղջիկ ծնեց եւ նրա անունը դրեց Դինա:
21 Անկէ յետոյ աղջիկ մը ծնաւ ու անոր անունը Դինա* դրաւ։
Եւ յետ այնորիկ ծնաւ դուստր, եւ կոչեաց զանուն նորա [397]Դինա:

30:21: Եւ յետ այսորիկ ծնաւ դուստր. եւ կոչեաց զանուն նորա Դինա[267]։
[267] Այլք. Եւ յետ այնորիկ ծնաւ։
21 Դրանից յետոյ նա աղջիկ ծնեց եւ նրա անունը դրեց Դինա:
21 Անկէ յետոյ աղջիկ մը ծնաւ ու անոր անունը Դինա* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2121: Потом родила дочь и нарекла ей имя: Дина.
30:21 καὶ και and; even μετὰ μετα with; amid τοῦτο ουτος this; he ἔτεκεν τικτω give birth; produce θυγατέρα θυγατηρ daughter καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him Δινα δινα Dina; Thina
30:21 וְ wᵊ וְ and אַחַ֖ר ʔaḥˌar אַחַר after יָ֣לְדָה yˈālᵊḏā ילד bear בַּ֑ת bˈaṯ בַּת daughter וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמָ֖הּ šᵊmˌāh שֵׁם name דִּינָֽה׃ dînˈā דִּינָה Dinah
30:21. post quem peperit filiam nomine DinamAfter whom she bore a daughter, named Dina.
21. And afterwards she bare a daughter, and called her name Dinah.
30:21. After him, she bore a daughter, named Dinah.
30:21. And afterwards she bare a daughter, and called her name Dinah.
And afterwards she bare a daughter, and called her name Dinah:

21: Потом родила дочь и нарекла ей имя: Дина.
30:21
καὶ και and; even
μετὰ μετα with; amid
τοῦτο ουτος this; he
ἔτεκεν τικτω give birth; produce
θυγατέρα θυγατηρ daughter
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτῆς αυτος he; him
Δινα δινα Dina; Thina
30:21
וְ wᵊ וְ and
אַחַ֖ר ʔaḥˌar אַחַר after
יָ֣לְדָה yˈālᵊḏā ילד bear
בַּ֑ת bˈaṯ בַּת daughter
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמָ֖הּ šᵊmˌāh שֵׁם name
דִּינָֽה׃ dînˈā דִּינָה Dinah
30:21. post quem peperit filiam nomine Dinam
After whom she bore a daughter, named Dina.
30:21. After him, she bore a daughter, named Dinah.
30:21. And afterwards she bare a daughter, and called her name Dinah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «Дина» — судящая (женский род к слову «Дан», ст. 6). Ничего более не говорится по поводу имени дочери — ввиду меньшего значения женщин в древнееврейских генеалогиях; равно не упомянуты другие дочери Иакова (46:7) — по той же причине. Дина же, может быть, родившаяся позже, упомянута здесь, ввиду бывшего с нею в Сихеме приключения (34: гл.) и для полноты сказания о детях Иакова.

Рахиль рождает Иосифа.
Adam Clarke: Commentary on the Bible - 1831
30:21: And called her name Dinah - דינה dinah, judgment. As Rachel had called her son by Bilhah Dan, Gen 30:6, so Leah calls her daughter Dinah, God having judged and determined for her, as well as for her sister in the preceding instance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:21: am cir, 2259, bc 1745
and called: Gen 34:1-3, Gen 34:26, Gen 46:15
Dinah: that is, Judgment
John Gill
30:21 And afterwards she bare a daughter,.... Which some writers, as Aben Ezra observes, say, was at the same birth with Zebulun, a twin with him; but being said to be afterwards shows the contrary:
and called her name Dinah; which signifies "judgment": perhaps she may have some reference to the first son of Bilhah, Rachel's handmaid, whom she called Dan, a name of the same signification; intimating as if it was a clear case that judgment went on her side; and that by the number of children she had, it was plain God had determined in her favour.
John Wesley
30:21 Mention is made, of Dinah, because of the following story concerning her, Gen. 34:1-16, &c. Perhaps Jacob had other daughters, though not registered.
Robert Jamieson, A. R. Fausset and David Brown
30:21 afterwards, she bare a daughter--The inferior value set on a daughter is displayed in the bare announcement of the birth.
30:2230:22: Եւ յիշեաց Աստուած զՌաքէլ. եւ լուաւ նմա Աստուած, եւ եբաց զարգանդ նորա։
22 Աստուած յիշեց Ռաքէլին, անսաց նրան եւ բեղմնաւոր դարձրեց նրա արգանդը:
22 Եւ Աստուած յիշեց Ռաքէլը ու Աստուած լսեց անոր աղօթքը եւ անոր արգանդը բացաւ
Եւ յիշեաց Աստուած զՌաքէլ. եւ լուաւ նմա Աստուած, եւ եբաց զարգանդ նորա:

30:22: Եւ յիշեաց Աստուած զՌաքէլ. եւ լուաւ նմա Աստուած, եւ եբաց զարգանդ նորա։
22 Աստուած յիշեց Ռաքէլին, անսաց նրան եւ բեղմնաւոր դարձրեց նրա արգանդը:
22 Եւ Աստուած յիշեց Ռաքէլը ու Աստուած լսեց անոր աղօթքը եւ անոր արգանդը բացաւ
zohrab-1805▾ eastern-1994▾ western am▾
30:2222: И вспомнил Бог о Рахили, и услышал ее Бог, и отверз утробу ее.
30:22 ἐμνήσθη μναομαι remember; mindful δὲ δε though; while ὁ ο the θεὸς θεος God τῆς ο the Ραχηλ ραχηλ Rachel καὶ και and; even ἐπήκουσεν επακουω hear from αὐτῆς αυτος he; him ὁ ο the θεὸς θεος God καὶ και and; even ἀνέῳξεν ανοιγω open up αὐτῆς αυτος he; him τὴν ο the μήτραν μητρα womb
30:22 וַ wa וְ and יִּזְכֹּ֥ר yyizkˌōr זכר remember אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] רָחֵ֑ל rāḥˈēl רָחֵל Rachel וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּפְתַּ֖ח yyiftˌaḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] רַחְמָֽהּ׃ raḥmˈāh רֶחֶם womb
30:22. recordatus quoque Dominus Rahelis exaudivit eam et aperuit vulvam illiusThe Lord also remembering Rachel, heard her, and opened her womb.
22. And God remembered Rachel, and God hearkened to her, and opened her womb.
30:22. The Lord, likewise remembering Rachel, heeded her and opened her womb.
30:22. And God remembered Rachel, and God hearkened to her, and opened her womb.
And God remembered Rachel, and God hearkened to her, and opened her womb:

22: И вспомнил Бог о Рахили, и услышал ее Бог, и отверз утробу ее.
30:22
ἐμνήσθη μναομαι remember; mindful
δὲ δε though; while
ο the
θεὸς θεος God
τῆς ο the
Ραχηλ ραχηλ Rachel
καὶ και and; even
ἐπήκουσεν επακουω hear from
αὐτῆς αυτος he; him
ο the
θεὸς θεος God
καὶ και and; even
ἀνέῳξεν ανοιγω open up
αὐτῆς αυτος he; him
τὴν ο the
μήτραν μητρα womb
30:22
וַ wa וְ and
יִּזְכֹּ֥ר yyizkˌōr זכר remember
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
רָחֵ֑ל rāḥˈēl רָחֵל Rachel
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יִּפְתַּ֖ח yyiftˌaḥ פתח open
אֶת־ ʔeṯ- אֵת [object marker]
רַחְמָֽהּ׃ raḥmˈāh רֶחֶם womb
30:22. recordatus quoque Dominus Rahelis exaudivit eam et aperuit vulvam illius
The Lord also remembering Rachel, heard her, and opened her womb.
30:22. The Lord, likewise remembering Rachel, heeded her and opened her womb.
30:22. And God remembered Rachel, and God hearkened to her, and opened her womb.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: «Вспомнил Бог» — на библейском языке значит: послал милость после испытания (ср. 8:1; 19:29; 1: Цар 1:11, 19). «Позор» — бездетности (ср. Ис 4:1; 54:1–4; Лк 1:25).
Adam Clarke: Commentary on the Bible - 1831
30:22: And God hearkened to her - After the severe reproof which Rachel had received from her husband, Gen 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.
Albert Barnes: Notes on the Bible - 1834
30:22-24
"God remembered Rachel," in the best time for her, after he had taught her the lessons of dependence and patience. "Joseph." 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:22: remembered: Gen 8:1, Gen 21:1, Gen 29:31; Sa1 1:19, Sa1 1:20; Psa 105:42
opened: Gen 30:2, Gen 21:1, Gen 21:2, Gen 25:21, Gen 29:31; Psa 113:9, Psa 127:3
Carl Friedrich Keil and Franz Delitzsch
30:22
Birth of Joseph. - At length God gave Rachel also a son, whom she named Joseph, יוסף, i.e., taking away (= יאסף, cf. 1Kings 15:6; 2Kings 6:1; Ps 104:29) and adding (from יסף), because his birth not only furnished an actual proof that God had removed the reproach of her childlessness, but also excited the wish, that Jehovah might add another son. The fulfilment of this wish is recorded in Gen 35:16. The double derivation of the name, and the exchange of Elohim for Jehovah, may be explained, without the hypothesis of a double source, on the simple ground, that Rachel first of all looked back at the past, and, thinking of the earthly means that had been applied in vain for the purpose of obtaining a child, regarded the son as a gift of God. At the same time, the good fortune which had now come to her banished from her heart her envy of her sister (Gen 30:1), and aroused belief in that God, who, as she had no doubt heard from her husband, had given Jacob such great promises; so that in giving the name, probably at the circumcision, she remembered Jehovah and prayed for another son from His covenant faithfulness.
After the birth of Joseph, Jacob asked Laban to send him away, with the wives and children for whom he had served him (Gen 30:25). According to this, Joseph was born at the end of the 14 years of service that had been agreed upon, or seven years after Jacob had taken Leah and (a week later) Rachel as his wives (Gen 29:21-28). Now if all the children, whose births are given in Gen 29:32-30:24, had been born one after another during the period mentioned, not only would Leah have had seven children in 7, or literally 6 1/4 years, but there would have been a considerable interval also, during which Rachel's maid and her own gave birth to children. But this would have been impossible; and the text does not really state it. When we bear in mind that the imperf. c. ו consec. expresses not only the order of time, but the order of thought as well, it becomes apparent that in the history of the births, the intention to arrange them according to the mothers prevails over the chronological order, so that it by no means follows, that because the passage, "when Rachel saw that she bare Jacob no children," occurs after Leah is said to have had four sons, therefore it was not till after the birth of Leah's fourth child that Rachel became aware of her own barrenness. There is nothing on the part of the grammar to prevent our arranging the course of events thus. Leah's first four births followed as rapidly as possible one after the other, so that four sons were born in the first four years of the second period of Jacob's service. In the meantime, not necessarily after the birth of Leah's fourth child, Rachel, having discovered her own barrenness, had given her maid to Jacob; so that not only may Dan have been born before Judah, but Naphtali also not long after him. The rapidity and regularity with which Leah had born her first four sons, would make her notice all the more quickly the cessation that took place; and jealousy of Rachel, as well as the success of the means she had adopted, would impel her to attempt in the same way to increase the number of her children. Moreover, Leah herself may have conceived again before the birth of her maid's second son, and may have given birth to her last two sons in the sixth and seventh years of their marriage. And contemporaneously with the birth of Leah's last son, or immediately afterwards, Rachel may have given birth to Joseph. In this way Jacob may easily have had eleven sons within seven years of his marriage. But with regard to the birth of Dinah, the expression "afterwards" (Gen 30:21) seems to indicate, that she was not born during Jacob's years of service, but during the remaining six years of his stay with Laban.
John Gill
30:22 And God remembered Rachel,.... In a way of mercy and kindness, whom he seemed to have forgotten, by not giving her children:
and God hearkened to her; to her prayer, which had been made time after time, that she might have children; but hitherto God had delayed to answer, but now gives one:
and opened her womb; gave her conception, and made her fruitful, and she became the mother of a child she so much desired.
John Wesley
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. 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.
30:2330:23: Եւ յղացաւ՝ եւ ծնաւ որդի Յակոբայ. եւ ասէ Ռաքէլ, եհա՛ն յինէն Աստուած զնախատինս իմ։
23 Սա յղիացաւ եւ Յակոբի համար ծնեց որդի: Ռաքէլն ասաց. «Աստուած ինձնից վերացրեց իմ ամլութեան նախատինքը»:
23 Ու յղացաւ ու որդի մը ծնաւ եւ ըսաւ. «Աստուած իմ նախատինքս վերցուց»
Եւ յղացաւ ծնաւ որդի [398]Յակոբայ. եւ ասէ [399]Ռաքէլ. Եհան յինէն Աստուած զնախատինս իմ:

30:23: Եւ յղացաւ՝ եւ ծնաւ որդի Յակոբայ. եւ ասէ Ռաքէլ, եհա՛ն յինէն Աստուած զնախատինս իմ։
23 Սա յղիացաւ եւ Յակոբի համար ծնեց որդի: Ռաքէլն ասաց. «Աստուած ինձնից վերացրեց իմ ամլութեան նախատինքը»:
23 Ու յղացաւ ու որդի մը ծնաւ եւ ըսաւ. «Աստուած իմ նախատինքս վերցուց»
zohrab-1805▾ eastern-1994▾ western am▾
30:2323: Она зачала и родила сына, и сказала: снял Бог позор мой.
30:23 καὶ και and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτεκεν τικτω give birth; produce τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov υἱόν υιος son εἶπεν επω say; speak δὲ δε though; while Ραχηλ ραχηλ Rachel ἀφεῖλεν αφαιρεω take away ὁ ο the θεός θεος God μου μου of me; mine τὸ ο the ὄνειδος ονειδος disgrace
30:23 וַ wa וְ and תַּ֖הַר ttˌahar הרה be pregnant וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֑ן bˈēn בֵּן son וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say אָסַ֥ף ʔāsˌaf אסף gather אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] חֶרְפָּתִֽי׃ ḥerpāṯˈî חֶרְפָּה reproach
30:23. quae concepit et peperit filium dicens abstulit Deus obprobrium meumAnd she conceived, and bore a son, saying: God hath taken my reproach.
23. And she conceived, and bare a son: and said, God hath taken away my reproach:
30:23. And she conceived and bore a son, saying, “God has taken away my reproach.”
30:23. And she conceived, and bare a son; and said, God hath taken away my reproach:
And she conceived, and bare a son; and said, God hath taken away my reproach:

23: Она зачала и родила сына, и сказала: снял Бог позор мой.
30:23
καὶ και and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτεκεν τικτω give birth; produce
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
υἱόν υιος son
εἶπεν επω say; speak
δὲ δε though; while
Ραχηλ ραχηλ Rachel
ἀφεῖλεν αφαιρεω take away
ο the
θεός θεος God
μου μου of me; mine
τὸ ο the
ὄνειδος ονειδος disgrace
30:23
וַ wa וְ and
תַּ֖הַר ttˌahar הרה be pregnant
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֑ן bˈēn בֵּן son
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
אָסַ֥ף ʔāsˌaf אסף gather
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
חֶרְפָּתִֽי׃ ḥerpāṯˈî חֶרְפָּה reproach
30:23. quae concepit et peperit filium dicens abstulit Deus obprobrium meum
And she conceived, and bore a son, saying: God hath taken my reproach.
23. And she conceived, and bare a son: and said, God hath taken away my reproach:
30:23. And she conceived and bore a son, saying, “God has taken away my reproach.”
30:23. And she conceived, and bare a son; and said, God hath taken away my reproach:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:23: "Be fruitful and multiply," was the blessing of God: barrenness therefore was reckoned a reproach The intense desire of having children, observable among the Jewish women, arose not only from this reproach of barrenness, but from the hope of being the mother of the promised seed, and Him in whom all the nations of the earth were to be blessed.
Gen 29:31; Sa1 1:5, Sa1 1:6; Isa 4:1; Luk 1:21, Luk 1:25, Luk 1:27
Geneva 1599
30:23 And she conceived, and bare a son; and said, God hath taken away my (g) reproach:
(g) Because fruitfulness came as God's blessing, who said "Increase and multiply", barrenness was counted as a curse.
John Gill
30:23 And she conceived and bare a son,.... Through the goodness of God unto her, and for which she was greatly thankful:
and said, God hath taken away my reproach; the reproach of barrenness with which she was reproached among her neighbours; and perhaps by her sister Leah, and indeed it was a general reproach in those times; and especially, it was the more grievous to good women in the family of Abraham, because they were not the means of multiplying his seed according to the promise, and could have no hope of the Messiah springing from them.
30:2430:24: Եւ կոչեաց զանուն նորա Յովսէփ. ասէ՝ յաւելցէ՛ ինձ Աստուած որդի՛ մեւս եւս։
24 Եւ նրա անունը դրեց Յովսէփ: Նա ասաց. «Աստուած թող ինձ պարգեւի մի որդի եւս»:
24 Եւ անոր անունը Յովսէփ* դրաւ ու ըսաւ. «Տէրը ինծի ուրիշ որդի մըն ալ պիտի աւելցնէ»։
Եւ կոչեաց զանուն նորա [400]Յովսէփ. ասէ. Յաւելցէ ինձ [401]Աստուած որդի մեւս եւս:

30:24: Եւ կոչեաց զանուն նորա Յովսէփ. ասէ՝ յաւելցէ՛ ինձ Աստուած որդի՛ մեւս եւս։
24 Եւ նրա անունը դրեց Յովսէփ: Նա ասաց. «Աստուած թող ինձ պարգեւի մի որդի եւս»:
24 Եւ անոր անունը Յովսէփ* դրաւ ու ըսաւ. «Տէրը ինծի ուրիշ որդի մըն ալ պիտի աւելցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:2424: И нарекла ему имя: Иосиф, сказав: Господь даст мне и другого сына.
30:24 καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ιωσηφ ιωσηφ Iōsēph; Iosif λέγουσα λεγω tell; declare προσθέτω προστιθημι add; continue ὁ ο the θεός θεος God μοι μοι me υἱὸν υιος son ἕτερον ετερος different; alternate
30:24 וַ wa וְ and תִּקְרָ֧א ttiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֛ו šᵊmˈô שֵׁם name יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say יֹסֵ֧ף yōsˈēf יסף add יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לִ֖י lˌî לְ to בֵּ֥ן bˌēn בֵּן son אַחֵֽר׃ ʔaḥˈēr אַחֵר other
30:24. et vocavit nomen illius Ioseph dicens addat mihi Dominus filium alterumAnd she called his name Joseph, saying: The Lord give me also another son.
24. and she called his name Joseph, saying, The LORD add to me another son.
30:24. And she called his name Joseph, saying, “The Lord has added to me another son.”
30:24. And she called his name Joseph; and said, The LORD shall add to me another son.
And she called his name Joseph; and said, The LORD shall add to me another son:

24: И нарекла ему имя: Иосиф, сказав: Господь даст мне и другого сына.
30:24
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ιωσηφ ιωσηφ Iōsēph; Iosif
λέγουσα λεγω tell; declare
προσθέτω προστιθημι add; continue
ο the
θεός θεος God
μοι μοι me
υἱὸν υιος son
ἕτερον ετερος different; alternate
30:24
וַ wa וְ and
תִּקְרָ֧א ttiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֛ו šᵊmˈô שֵׁם name
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
יֹסֵ֧ף yōsˈēf יסף add
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לִ֖י lˌî לְ to
בֵּ֥ן bˌēn בֵּן son
אַחֵֽר׃ ʔaḥˈēr אַחֵר other
30:24. et vocavit nomen illius Ioseph dicens addat mihi Dominus filium alterum
And she called his name Joseph, saying: The Lord give me also another son.
30:24. And she called his name Joseph, saying, “The Lord has added to me another son.”
30:24. And she called his name Joseph; and said, The LORD shall add to me another son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: И имя «Иосиф» (как Завулон, ст. 20, и Иссахар, ст. 18) в устах Рахили имеет двоякое производство и значение: «отнимающий, снимающий» (позор бездетства) и «прибавляющий, дающий еще» (т. е. другого сына), — «Бог отнял позор и да прибавит Он другого сына», говорит Рахиль; последнее желание, по раввинам, было пророчеством (Beresch. r. Par. 72:5, 354); оно сбылось в рождении Вениамина (35:16–18), причем Рахиль умерла.

Иаков заключает новый договор с Лаваном.
Adam Clarke: Commentary on the Bible - 1831
30:24: She called his name Joseph - יוסף Yoseph, adding, or he who adds; thereby prophetically declaring that God would add unto her another son, which was accomplished in the birth of Benjamin, Gen 35:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:24: And she: Gen 35:24, Gen 37:2, Gen 37:4, Gen 39:1-23, Gen 42:6, Gen 48:1-22, Gen 49:22-26; Deu 33:13-17; Eze 37:16; Act 7:9-15; Heb 11:21, Heb 11:22; Rev 7:8
Joseph: that is, Adding, Gen 35:17, Gen 35:18
John Gill
30:24 And she called his name Joseph,.... Which signifies "adding", or rather, "to be added"; or, "God shall add", giving this reason for it:
and said, the Lord shall add to me another son: which is expressive of strong faith; that as she had begun to bear children, she should bear another, as she did; though some read the words as a wish or prayer, "may the Lord", or, "and that the Lord would add", &c. (h); but our version seems best: the name Joseph is composed of two words, one which signifies to gather or take away, used in Gen 30:23, and another which signifies to add; and so has respect to the Lord's taking away her reproach, and adding to her another son: Melo, an Heathen writer, makes mention of Joseph by name, as Polyhistor (i) relates, and makes him the twelfth and last son of Abraham, whereas he was the eleventh of Jacob. He was born, as the Jews say (k), the twenty seventh of Tammuz or June, and lived one hundred and ten years.
(h) "addat", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator. (i) Apud. Euseb. Praepar. Evangel. l. 9. c. 19. p. 421. (k) Shalshal. ibid.
30:2530:25: Եւ եղեւ իբրեւ ծնաւ Ռաքէլ զՅուսէփ, ասէ Յակոբ ցԼաբան. Արձակեա՛ զիս զի երթա՛յց ՚ի տեղի իմ եւ յերկիր իմ։
25 Երբ Ռաքէլը ծնեց Յովսէփին, Յակոբն ասաց Լաբանին. «Ինձ թո՛յլ տուր, որ գնամ իմ բնակավայրն ու իմ երկիրը:
25 Երբ Ռաքէլ Յովսէփը ծնաւ, Յակոբ ըսաւ Լաբանին. «Թող տուր որ իմ տեղս ու իմ երկիրս երթամ.
Եւ եղեւ իբրեւ ծնաւ Ռաքէլ զՅովսէփ, ասէ Յակոբ ցԼաբան. Արձակեա զիս զի երթայց ի տեղի իմ եւ յերկիր իմ:

30:25: Եւ եղեւ իբրեւ ծնաւ Ռաքէլ զՅուսէփ, ասէ Յակոբ ցԼաբան. Արձակեա՛ զիս զի երթա՛յց ՚ի տեղի իմ եւ յերկիր իմ։
25 Երբ Ռաքէլը ծնեց Յովսէփին, Յակոբն ասաց Լաբանին. «Ինձ թո՛յլ տուր, որ գնամ իմ բնակավայրն ու իմ երկիրը:
25 Երբ Ռաքէլ Յովսէփը ծնաւ, Յակոբ ըսաւ Լաբանին. «Թող տուր որ իմ տեղս ու իմ երկիրս երթամ.
zohrab-1805▾ eastern-1994▾ western am▾
30:2525: После того, как Рахиль родила Иосифа, Иаков сказал Лавану: отпусти меня, и пойду я в свое место, и в свою землю;
30:25 ἐγένετο γινομαι happen; become δὲ δε though; while ὡς ως.1 as; how ἔτεκεν τικτω give birth; produce Ραχηλ ραχηλ Rachel τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif εἶπεν επω say; speak Ιακωβ ιακωβ Iakōb; Iakov τῷ ο the Λαβαν λαβαν send off / away με με me ἵνα ινα so; that ἀπέλθω απερχομαι go off; go away εἰς εις into; for τὸν ο the τόπον τοπος place; locality μου μου of me; mine καὶ και and; even εἰς εις into; for τὴν ο the γῆν γη earth; land μου μου of me; mine
30:25 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יָלְדָ֥ה yālᵊḏˌā ילד bear רָחֵ֖ל rāḥˌēl רָחֵל Rachel אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to לָבָ֔ן lāvˈān לָבָן Laban שַׁלְּחֵ֨נִי֙ šallᵊḥˈēnî שׁלח send וְ wᵊ וְ and אֵ֣לְכָ֔ה ʔˈēlᵊḵˈā הלך walk אֶל־ ʔel- אֶל to מְקֹומִ֖י mᵊqômˌî מָקֹום place וּ û וְ and לְ lᵊ לְ to אַרְצִֽי׃ ʔarṣˈî אֶרֶץ earth
30:25. nato autem Ioseph dixit Iacob socero suo dimitte me ut revertar in patriam et ad terram meamAnd when Joseph was born, Jacob said to his father in law: Send me away that I may return into my country, and to my land.
25. 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.
30:25. But when Joseph was born, Jacob said to his father-in-law: “Release me, so that I may return to my native country and to my land.
30:25. 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.
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: После того, как Рахиль родила Иосифа, Иаков сказал Лавану: отпусти меня, и пойду я в свое место, и в свою землю;
30:25
ἐγένετο γινομαι happen; become
δὲ δε though; while
ὡς ως.1 as; how
ἔτεκεν τικτω give birth; produce
Ραχηλ ραχηλ Rachel
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
εἶπεν επω say; speak
Ιακωβ ιακωβ Iakōb; Iakov
τῷ ο the
Λαβαν λαβαν send off / away
με με me
ἵνα ινα so; that
ἀπέλθω απερχομαι go off; go away
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
μου μου of me; mine
καὶ και and; even
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
30:25
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
יָלְדָ֥ה yālᵊḏˌā ילד bear
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
לָבָ֔ן lāvˈān לָבָן Laban
שַׁלְּחֵ֨נִי֙ šallᵊḥˈēnî שׁלח send
וְ wᵊ וְ and
אֵ֣לְכָ֔ה ʔˈēlᵊḵˈā הלך walk
אֶל־ ʔel- אֶל to
מְקֹומִ֖י mᵊqômˌî מָקֹום place
וּ û וְ and
לְ lᵊ לְ to
אַרְצִֽי׃ ʔarṣˈî אֶרֶץ earth
30:25. nato autem Ioseph dixit Iacob socero suo dimitte me ut revertar in patriam et ad terram meam
And when Joseph was born, Jacob said to his father in law: Send me away that I may return into my country, and to my land.
30:25. But when Joseph was born, Jacob said to his father-in-law: “Release me, so that I may return to my native country and to my land.
30:25. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Непосредственно после рождения Иосифа, когда условленный — 14-летний срок службы Иакова у Лавана окончился, Иаков выражает решимость возвратиться на родину, к чему побуждали его, может быть, какие-либо известия из дома (предание сообщает, чего Ревекка прислала к Иакову свою кормилицу Девору (ср. 35:8) возвратить его на родину, как обещала она ему (27:45, см. Philipps. s. 184), а главным образом горькое сознание, что за 14: лет даровой работы у скупого Лавана он еще ничего не приобрел для своей семьи (ср. ст. 30); при этом Иаков (в словах — «отпусти меня», «ты знаешь мою службу») делает намек, что он заслужил от Лавана некоторого пособия, намек, понятый Лаваном (см. ст. 28). Что, однако, решение расстаться с Лаваном у Иакова пока еще не было твердо, видно из того, что он скоро соглашается остаться у тестя на новых условиях: тем настойчивее отселе преследует Иаков цель обеспечения своей многочисленной семьи, средствами, как видно из последующего, не всегда нравственно безупречными.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25-36: Jacob's Bargain with Laban.B. C. 1745.
25 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. 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. 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. 28 And he said, Appoint me thy wages, and I will give it. 29 And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me. 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? 31 And he said, What shall I give thee? And Jacob said, Thou shalt not give me anything: if thou wilt do this thing for me, I will again feed and keep thy flock: 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. 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. 34 And Laban said, Behold, I would it might be according to thy word. 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. 36 And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.
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, v. 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. xiii. 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, v. 25, 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.
II. Laban's desire of his stay, v. 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. i. 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, ch. xxxix. 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 (v. 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, v. 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, 1 Tim. v. 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, v. 32, 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 (Amos i. 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.
Adam Clarke: Commentary on the Bible - 1831
30:25: Jacob said unto Laban, Send me away - Having now, as is generally conjectured, fulfilled the fourteen years which he had engaged to serve for Leah and Rachel. See Gen 30:26, and conclusion at Gen 31:55 (note).
Albert Barnes: Notes on the Bible - 1834
30:25-36
Jacob enters into a new contract of service with Laban. "When Rachel had borne Joseph." 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. "I have divined" - I have been an attentive observer. The result of his observation is expressed in the following words. "Appoint." Laban offers to leave the fixing of the hire to Jacob. "Thy hire upon me," 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. "Brake forth" - increased. "At my foot" - under my guidance and tending of thy flocks.
"Do" - provide. "Thou shalt not give me anything." This shows that Jacob had no stock from Laban to begin with. "I will pass through all thy flock today" with thee. "Remove thou thence every speckled and spotted sheep, and every brown sheep among the lambs, and the spotted and speckled among the goats." These were the rare colors, as in the East the sheep are usually white, and the goats black or dark brown. "And such shall be my hire." 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. "And my righteousness will answer for me." 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 days' journey between them and the pure stock which remains in Jacob's 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:25: Send me away: Gen 24:54, Gen 24:56
mine: Gen 18:33, Gen 31:55
and to: Gen 24:6, Gen 24:7, Gen 26:3, Gen 27:44, Gen 27:45, Gen 28:13, Gen 28:15, Gen 31:13; Act 7:4, Act 7:5; Heb 11:9, Heb 11:15, Heb 11:16
Carl Friedrich Keil and Franz Delitzsch
30:25
New Contract of Service Between Jacob and Laban. - As the second period of seven years terminated about the time of Joseph's birth, Jacob requested Laban to let him return to his own place and country, i.e., to Canaan. Laban, however, entreated him to remain, for he had perceived that Jehovah, Jacob's God, had blessed him for his sake; and told him to fix his wages for further service. The words, "if I have found favour in thine eyes" (Gen 30:27), contain an aposiopesis, sc., then remain. נחשׁתּי "a heathen expression, like augurando cognovi" (Delitzsch). עלי שׂכרך thy wages, which it will be binding upon me to give. Jacob reminded him, on the other hand, what service he had rendered him, how Jehovah's blessing had followed "at his foot," and asked when he should begin to provide for his own house. But when Laban repeated the question, what should he give him, Jacob offered to feed and keep his flock still, upon one condition, which was founded upon the fact, that in the East the goats, as a rule, are black or dark-brown, rarely white or spotted with white, and that the sheep for the most part are white, very seldom black or speckled. Jacob required as wages, namely, all the speckled, spotted, and black among the sheep, and all the speckled, spotted, and white among the goats; and offered "even to-day" to commence separating them, so that "to-morrow" Laban might convince himself of the uprightness of his proceedings. הסר (Gen 30:32) cannot be imperative, because of the preceding אעבר, but must be infinitive: "I will go through the whole flock to-day to remove from thence all...;" and שׂכרי היה signifies "what is removed shall be my wages," but not everything of an abnormal colour that shall hereafter be found in the flock. This was no doubt intended by Jacob, as the further course of the narrative shows, but it is not involved in the words of Gen 30:32. Either the writer has restricted himself to the main fact, and omitted to mention that it was also agreed at the same time that the separation should be repeated at certain regular periods, and that all the sheep of an abnormal colour in Laban's flock should also be set aside as part of Jacob's wages; or this point was probably not mentioned at first, but taken for granted by both parties, since Jacob took measures with that idea to his own advantage, and even Laban, notwithstanding the frequent alteration of the contract with which Jacob charged him (Gen 31:7-8, and Gen 31:41), does not appear to have disputed this right.
John Gill
30:25 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:
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.
Robert Jamieson, A. R. Fausset and David Brown
30:25 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).
30:2630:26: Եւ տո՛ւր զկանայս եւ զմանկունս իմ, վասն որոց ծառայեցի քեզ՝ զի գնացի՛ց. զի դու ինքնի՛ն իսկ գիտես զծառայութիւնն զոր ծառայեցի քեզ[268]։ [268] Ոմանք. Եւ տո՛ւր զկանայս իմ եւ զման՛՛։
26 Տո՛ւր կանանց, որոնց համար ծառայեցի քեզ, ու իմ որդիներին, որպէսզի գնամ: Դու ինքդ էլ գիտես, թէ ինչ ծառայութիւն մատուցեցի քեզ»:
26 Իմ կիներս ու տղաքներս, որոնց համար քեզի ծառայեցի, տո՛ւր ինծի որ երթամ. քանզի քեզի ըրած ծառայութիւնս դուն գիտես»։
Եւ տուր զկանայս եւ զմանկունս իմ, վասն որոց ծառայեցի քեզ, զի գնացից. զի դու ինքնին իսկ գիտես զծառայութիւնն զոր ծառայեցի քեզ:

30:26: Եւ տո՛ւր զկանայս եւ զմանկունս իմ, վասն որոց ծառայեցի քեզ՝ զի գնացի՛ց. զի դու ինքնի՛ն իսկ գիտես զծառայութիւնն զոր ծառայեցի քեզ[268]։
[268] Ոմանք. Եւ տո՛ւր զկանայս իմ եւ զման՛՛։
26 Տո՛ւր կանանց, որոնց համար ծառայեցի քեզ, ու իմ որդիներին, որպէսզի գնամ: Դու ինքդ էլ գիտես, թէ ինչ ծառայութիւն մատուցեցի քեզ»:
26 Իմ կիներս ու տղաքներս, որոնց համար քեզի ծառայեցի, տո՛ւր ինծի որ երթամ. քանզի քեզի ըրած ծառայութիւնս դուն գիտես»։
zohrab-1805▾ eastern-1994▾ western am▾
30:2626: отдай жен моих и детей моих, за которых я служил тебе, и я пойду, ибо ты знаешь службу мою, какую я служил тебе.
30:26 ἀπόδος αποδιδωμι render; surrender τὰς ο the γυναῖκάς γυνη woman; wife μου μου of me; mine καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child περὶ περι about; around ὧν ος who; what δεδούλευκά δουλευω give allegiance; subject σοι σοι you ἵνα ινα so; that ἀπέλθω απερχομαι go off; go away σὺ συ you γὰρ γαρ for γινώσκεις γινωσκω know τὴν ο the δουλείαν δουλεια service ἣν ος who; what δεδούλευκά δουλευω give allegiance; subject σοι σοι you
30:26 תְּנָ֞ה tᵊnˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] נָשַׁ֣י nāšˈay אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְלָדַ֗י yᵊlāḏˈay יֶלֶד boy אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָבַ֧דְתִּי ʕāvˈaḏtî עבד work, serve אֹֽתְךָ֛ ʔˈōṯᵊḵˈā אֵת [object marker] בָּהֵ֖ן bāhˌēn בְּ in וְ wᵊ וְ and אֵלֵ֑כָה ʔēlˈēḵā הלך walk כִּ֚י ˈkî כִּי that אַתָּ֣ה ʔattˈā אַתָּה you יָדַ֔עְתָּ yāḏˈaʕtā ידע know אֶת־ ʔeṯ- אֵת [object marker] עֲבֹדָתִ֖י ʕᵃvōḏāṯˌî עֲבֹדָה work אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עֲבַדְתִּֽיךָ׃ ʕᵃvaḏtˈîḵā עבד work, serve
30:26. da mihi uxores et liberos meos pro quibus servivi tibi ut abeam tu nosti servitutem qua servivi tibiGive 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.
26. 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.
30:26. Give me my wives, and my children, for whom I have served you, so that I may depart. You know the servitude with which I have served you.”
30:26. 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.
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: отдай жен моих и детей моих, за которых я служил тебе, и я пойду, ибо ты знаешь службу мою, какую я служил тебе.
30:26
ἀπόδος αποδιδωμι render; surrender
τὰς ο the
γυναῖκάς γυνη woman; wife
μου μου of me; mine
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
περὶ περι about; around
ὧν ος who; what
δεδούλευκά δουλευω give allegiance; subject
σοι σοι you
ἵνα ινα so; that
ἀπέλθω απερχομαι go off; go away
σὺ συ you
γὰρ γαρ for
γινώσκεις γινωσκω know
τὴν ο the
δουλείαν δουλεια service
ἣν ος who; what
δεδούλευκά δουλευω give allegiance; subject
σοι σοι you
30:26
תְּנָ֞ה tᵊnˈā נתן give
אֶת־ ʔeṯ- אֵת [object marker]
נָשַׁ֣י nāšˈay אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְלָדַ֗י yᵊlāḏˈay יֶלֶד boy
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָבַ֧דְתִּי ʕāvˈaḏtî עבד work, serve
אֹֽתְךָ֛ ʔˈōṯᵊḵˈā אֵת [object marker]
בָּהֵ֖ן bāhˌēn בְּ in
וְ wᵊ וְ and
אֵלֵ֑כָה ʔēlˈēḵā הלך walk
כִּ֚י ˈkî כִּי that
אַתָּ֣ה ʔattˈā אַתָּה you
יָדַ֔עְתָּ yāḏˈaʕtā ידע know
אֶת־ ʔeṯ- אֵת [object marker]
עֲבֹדָתִ֖י ʕᵃvōḏāṯˌî עֲבֹדָה work
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עֲבַדְתִּֽיךָ׃ ʕᵃvaḏtˈîḵā עבד work, serve
30:26. da mihi uxores et liberos meos pro quibus servivi tibi ut abeam tu nosti servitutem qua servivi tibi
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.
30:26. Give me my wives, and my children, for whom I have served you, so that I may depart. You know the servitude with which I have served you.”
30:26. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:26: my wives: Gen 29:19, Gen 29:20, Gen 29:30, Gen 31:26, Gen 31:31, Gen 31:41; Hos 12:12
for thou: Gen 30:29, Gen 30:30, Gen 31:6, Gen 31:38-40
John Gill
30:26 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.
30:2730:27: Ասէ ցնա Ղ՚աբան. Եթէ գտի շնորհս առաջի քո. հմայեցի զի օրհնեաց զիս Աստուած յոտին քում։
27 Լաբանը պատասխանեց նրան. «Քանի որ արժանացայ քո բարեհաճութեանը, փորձով համոզուեցի, որ Աստուած ինձ օրհնեց իմ տուն քո ոտք դնելու առթիւ»:
27 Լաբան ըսաւ անոր. «Եթէ քու առջեւդ շնորհք գտայ, կ’աղաչեմ քեզի, կեցի՛ր. քանզի փորձով գիտցայ* որ Տէրը քեզի համար զիս օրհնեց»
Ասէ ցնա Լաբան. Եթէ գտի շնորհս առաջի քո. հմայեցի զի օրհնեաց զիս [402]Աստուած յոտին քում:

30:27: Ասէ ցնա Ղ՚աբան. Եթէ գտի շնորհս առաջի քո. հմայեցի զի օրհնեաց զիս Աստուած յոտին քում։
27 Լաբանը պատասխանեց նրան. «Քանի որ արժանացայ քո բարեհաճութեանը, փորձով համոզուեցի, որ Աստուած ինձ օրհնեց իմ տուն քո ոտք դնելու առթիւ»:
27 Լաբան ըսաւ անոր. «Եթէ քու առջեւդ շնորհք գտայ, կ’աղաչեմ քեզի, կեցի՛ր. քանզի փորձով գիտցայ* որ Տէրը քեզի համար զիս օրհնեց»
zohrab-1805▾ eastern-1994▾ western am▾
30:2727: И сказал ему Лаван: о, если бы я нашел благоволение пред очами твоими! я примечаю, что за тебя Господь благословил меня.
30:27 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Λαβαν λαβαν if; whether εὗρον ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before σου σου of you; your οἰωνισάμην οιωνιζομαι perhaps; ever εὐλόγησεν ευλογεω commend; acclaim γάρ γαρ for με με me ὁ ο the θεὸς θεος God τῇ ο the σῇ σος your εἰσόδῳ εισοδος inroad; entrance
30:27 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to לָבָ֔ן lāvˈān לָבָן Laban אִם־ ʔim- אִם if נָ֛א nˈā נָא yeah מָצָ֥אתִי māṣˌāṯî מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye נִחַ֕שְׁתִּי niḥˈaštî נחשׁ divine וַ wa וְ and יְבָרֲכֵ֥נִי yᵊvārᵃḵˌēnî ברך bless יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בִּ bi בְּ in גְלָלֶֽךָ׃ ḡᵊlālˈeḵā גָּלָל matter
30:27. ait ei Laban inveniam gratiam in conspectu tuo experimento didici quod benedixerit mihi Deus propter teLaban said to him: Let me find favour in thy sight: I have learned by experience, that God hath blessed me for thy sake.
27. And Laban said unto him, If now I have found favour in thine eyes, : I have divined that the LORD hath blessed me for thy sake.
30:27. Laban said to him: “May I find grace in your sight. I have learned by experience that God has blessed me because of you.
30:27. 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.
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: И сказал ему Лаван: о, если бы я нашел благоволение пред очами твоими! я примечаю, что за тебя Господь благословил меня.
30:27
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Λαβαν λαβαν if; whether
εὗρον ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
σου σου of you; your
οἰωνισάμην οιωνιζομαι perhaps; ever
εὐλόγησεν ευλογεω commend; acclaim
γάρ γαρ for
με με me
ο the
θεὸς θεος God
τῇ ο the
σῇ σος your
εἰσόδῳ εισοδος inroad; entrance
30:27
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
לָבָ֔ן lāvˈān לָבָן Laban
אִם־ ʔim- אִם if
נָ֛א nˈā נָא yeah
מָצָ֥אתִי māṣˌāṯî מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
נִחַ֕שְׁתִּי niḥˈaštî נחשׁ divine
וַ wa וְ and
יְבָרֲכֵ֥נִי yᵊvārᵃḵˌēnî ברך bless
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בִּ bi בְּ in
גְלָלֶֽךָ׃ ḡᵊlālˈeḵā גָּלָל matter
30:27. ait ei Laban inveniam gratiam in conspectu tuo experimento didici quod benedixerit mihi Deus propter te
Laban said to him: Let me find favour in thy sight: I have learned by experience, that God hath blessed me for thy sake.
30:27. Laban said to him: “May I find grace in your sight. I have learned by experience that God has blessed me because of you.
30:27. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Лаван, по опыту зная великую цену службы Иакова, начинает увещание остаться еще — в униженно-просительном тоне. «Я примечаю» — с еврейского: «я узнал гаданием» (ср. 44:15), — может быть, посредством бывших у Лавана терафимов [Маханаим / Еврейская Библия / Лекции З. Дашевского по книге «Шмуэль». — «Те терафим, которые Рахель похитила у Лавана, явно, как видно из текста Торы, были предметом идолопоклонства. Лаван прямо говорит Иакову: «Зачем ты украл моих богов?» Нет никаких оснований даже подумать о том, что в доме у Давида может быть какой-то подобный предмет. Терафим — это существительное множественного числа, но совершенно очевидно, что это не обязательно обозначает множество предметов, а называется так в виду большого размера, например. По большинству мнений это — некая фигура, имеющая человеческие формы».] (согласно мазоретскому тексту) 31:19: и др.); но возможно и более широкое значение евр. nachasch — в смысле «догадываться». Лаван признает (ст. 27), что с прибытием к нему Иакова хозяйство его пошло особенно успешно (ср. ст. 30) и предлагает ему самому (как и раньше, 29:15) назначить себе плату.
Adam Clarke: Commentary on the Bible - 1831
30:27: I have learned by experience - נחשתי nichashti, from נחש nachash, to view attentively, to observe, to pry into. I have diligently considered the whole of thy conduct, and marked the increase of my property, and find that the Lord hath blessed me for thy sake. For the meaning of the word נחש nachash, See note on Gen 3:1, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:27: favour: Gen 18:3, Gen 33:15, Gen 34:11, Gen 39:3-5, Gen 39:21, Gen 47:25; Exo 3:21; Num 11:11, Num 11:15; Rut 2:13; Sa1 16:22; Kg1 11:19; Neh 1:11, Neh 2:5; Dan 1:9; Act 7:10
the Lord: Gen 30:30, Gen 12:3, Gen 26:24, Gen 39:2-5, Gen 39:21-23; Psa 1:3; Isa 6:13, Isa 61:9, Isa 65:8
John Gill
30:27 And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry,.... One would think he could not expect to have much from him, by his treatment of him; but he craftily cajoles him in this fawning, flattering way, in order to gain a point, and begs of him, in a very humble and suppliant manner, if he had any love for him, that he would not depart from him, but stay with him, which he should take as a great favour; for he could not insist upon it, as bound in duty, or as a point of justice:
for I have learned by experience; by the observations made in the fourteen years past:
that the Lord hath blessed me for thy sake: Laban had so much religion as to ascribe the blessings, the good things he had, to the Lord, as the author and giver of them; and so much honour, or however, thought it was more his interest to own it, that it was for Jacob's sake that he was thus blessed: the word translated is used sometimes of divination, and the Targums of Jonathan and Jerusalem render it, "I have used divinations"; and according to Jarchi and Aben Ezra, Laban was a diviner and soothsayer; and by the teraphim he had in his house, Gen 31:19; he divined, and knew thereby that he was blessed for the sake of Jacob; but, as Schmidt observes, it is not credible that the devil should give so famous a testimony to Laban of Jehovah and Jacob.
Robert Jamieson, A. R. Fausset and David Brown
30:27 Laban said . . . I have learned--His selfish uncle was averse to a separation, not from warmth of affection either for Jacob or his daughters, but from the damage his own interests would sustain. He had found, from long observation, that the blessing of heaven rested on Jacob, and that his stock had wonderfully increased under Jacob's management. This was a remarkable testimony that good men are blessings to the places where they reside. Men of the world are often blessed with temporal benefits on account of their pious relatives, though they have not always, like Laban, the wisdom to discern, or the grace to acknowledge it.
30:2830:28: Եւ ասէ Լաբան. Յա՛յտ արա ինձ զվարձս քո յինէն՝ եւ տա՛ց։
28 Լաբանն աւելացրեց. «Ասա՛ ինձ քո վարձը, եւ ես կը տամ»:
28 Եւ ըսաւ. «Քու վարձքդ ինծի իմացուր ու պիտի վճարեմ»։
Եւ ասէ Լաբան. Յայտ արա զվարձս քո յինէն, եւ տաց:

30:28: Եւ ասէ Լաբան. Յա՛յտ արա ինձ զվարձս քո յինէն՝ եւ տա՛ց։
28 Լաբանն աւելացրեց. «Ասա՛ ինձ քո վարձը, եւ ես կը տամ»:
28 Եւ ըսաւ. «Քու վարձքդ ինծի իմացուր ու պիտի վճարեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:2828: И сказал: назначь себе награду от меня, и я дам.
30:28 διάστειλον διαστελλω enjoin; distinctly command τὸν ο the μισθόν μισθος wages σου σου of you; your πρός προς to; toward με με me καὶ και and; even δώσω διδωμι give; deposit
30:28 וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say נָקְבָ֧ה nāqᵊvˈā נקב bore שְׂכָרְךָ֛ śᵊḵārᵊḵˈā שָׂכָר hire עָלַ֖י ʕālˌay עַל upon וְ wᵊ וְ and אֶתֵּֽנָה׃ ʔettˈēnā נתן give
30:28. constitue mercedem tuam quam dem tibiAppoint thy wages which I shall give thee.
28. And he said, Appoint me thy wages, and I will give it.
30:28. Choose your wages, which I will give you.”
30:28. And he said, Appoint me thy wages, and I will give [it].
And he said, Appoint me thy wages, and I will give:

28: И сказал: назначь себе награду от меня, и я дам.
30:28
διάστειλον διαστελλω enjoin; distinctly command
τὸν ο the
μισθόν μισθος wages
σου σου of you; your
πρός προς to; toward
με με me
καὶ και and; even
δώσω διδωμι give; deposit
30:28
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
נָקְבָ֧ה nāqᵊvˈā נקב bore
שְׂכָרְךָ֛ śᵊḵārᵊḵˈā שָׂכָר hire
עָלַ֖י ʕālˌay עַל upon
וְ wᵊ וְ and
אֶתֵּֽנָה׃ ʔettˈēnā נתן give
30:28. constitue mercedem tuam quam dem tibi
Appoint thy wages which I shall give thee.
30:28. Choose your wages, which I will give you.”
30:28. And he said, Appoint me thy wages, and I will give [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:28: Gen 29:15, Gen 29:19
John Gill
30:28 And he said, appoint me thy wages, and I will give it. Say what thou wilt have, fix what salary thou thinkest sufficient, and I will agree to it, and punctually pay it: this he craftily said, not choosing to propose anything himself, but leaving it to Jacob, knowing very well the honesty and modesty of Jacob, that he would mention less wages than he could have the face to offer him.
Robert Jamieson, A. R. Fausset and David Brown
30:28 appoint me thy wages, and I will give it--The Eastern shepherds receive for their hire not money, but a certain amount of the increase or produce of the flock; but Laban would at the time have done anything to secure the continued services of his nephew, and make a show of liberality, which Jacob well knew was constrained.
30:2930:29: Ասէ ցնա Յակոբ. Դու գիտե՛ս որչափ ինչ ծառայեցի քեզ. եւ ո՞րչափ խաշն էր քո առ իս. սակաւի՛կ ինչ էր յառաջ քան զիս,
29 Յակոբն ասաց նրան. «Դու գիտես, թէ որքան ծառայեցի քեզ, եւ թէ որքան ոչխար էիր յանձնել ինձ: Իմ գալուց առաջ դրանք փոքրաթիւ էին,
29 Յակոբ ըսաւ անոր. «Դուն գիտես թէ ես ի՛նչպէս ծառայեցի քեզի, քու անասուններդ ի՛նչպէս էին իմ քովս.
Ասէ ցնա Յակոբ. Դու գիտես որչափ ինչ ծառայեցի քեզ, եւ որչափ խաշն էր քո առ իս:

30:29: Ասէ ցնա Յակոբ. Դու գիտե՛ս որչափ ինչ ծառայեցի քեզ. եւ ո՞րչափ խաշն էր քո առ իս. սակաւի՛կ ինչ էր յառաջ քան զիս,
29 Յակոբն ասաց նրան. «Դու գիտես, թէ որքան ծառայեցի քեզ, եւ թէ որքան ոչխար էիր յանձնել ինձ: Իմ գալուց առաջ դրանք փոքրաթիւ էին,
29 Յակոբ ըսաւ անոր. «Դուն գիտես թէ ես ի՛նչպէս ծառայեցի քեզի, քու անասուններդ ի՛նչպէս էին իմ քովս.
zohrab-1805▾ eastern-1994▾ western am▾
30:2929: И сказал ему [Иаков]: ты знаешь, как я служил тебе, и каков стал скот твой при мне;
30:29 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov σὺ συ you γινώσκεις γινωσκω know ἃ ος who; what δεδούλευκά δουλευω give allegiance; subject σοι σοι you καὶ και and; even ὅσα οσος as much as; as many as ἦν ειμι be κτήνη κτηνος livestock; animal σου σου of you; your μετ᾿ μετα with; amid ἐμοῦ εμου my
30:29 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to אַתָּ֣ה ʔattˈā אַתָּה you יָדַ֔עְתָּ yāḏˈaʕtā ידע know אֵ֖ת ʔˌēṯ אֵת [object marker] אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עֲבַדְתִּ֑יךָ ʕᵃvaḏtˈîḵā עבד work, serve וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָיָ֥ה hāyˌā היה be מִקְנְךָ֖ miqnᵊḵˌā מִקְנֶה purchase אִתִּֽי׃ ʔittˈî אֵת together with
30:29. at ille respondit tu nosti quomodo servierim tibi et quanta in manibus meis fuerit possessio tuaBut he answered: Thou knowest how I have served thee, and how great thy possession hath been in my hands.
29. And he said unto him, Thou knowest how I have served thee, and how thy cattle hath fared with me.
30:29. But he responded: “You know how I have served you, and how great your possession became in my hands.
30:29. And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.
And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me:

29: И сказал ему [Иаков]: ты знаешь, как я служил тебе, и каков стал скот твой при мне;
30:29
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
σὺ συ you
γινώσκεις γινωσκω know
ος who; what
δεδούλευκά δουλευω give allegiance; subject
σοι σοι you
καὶ και and; even
ὅσα οσος as much as; as many as
ἦν ειμι be
κτήνη κτηνος livestock; animal
σου σου of you; your
μετ᾿ μετα with; amid
ἐμοῦ εμου my
30:29
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
אַתָּ֣ה ʔattˈā אַתָּה you
יָדַ֔עְתָּ yāḏˈaʕtā ידע know
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עֲבַדְתִּ֑יךָ ʕᵃvaḏtˈîḵā עבד work, serve
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָיָ֥ה hāyˌā היה be
מִקְנְךָ֖ miqnᵊḵˌā מִקְנֶה purchase
אִתִּֽי׃ ʔittˈî אֵת together with
30:29. at ille respondit tu nosti quomodo servierim tibi et quanta in manibus meis fuerit possessio tua
But he answered: Thou knowest how I have served thee, and how great thy possession hath been in my hands.
30:29. But he responded: “You know how I have served you, and how great your possession became in my hands.
30:29. And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Начинается новый договор зятя и тестя, характеризующийся с внешней стороны чисто восточною вежливостью и многословием, а вместе показывающий чрезвычайную расчетливость Лавана.

Иаков в ответе своем повторяет мысль Лавана о благоуспешности Лаванова хозяйства со времени своего прихода к нему, и уже прямо высказывает намерение свое скорее начать работу на пользу собственной семьи.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:29: Gen 30:5, Gen 31:6, Gen 31:38-40; Mat 24:45; Eph 6:5-8; Col 3:22-25; Tit 2:9, Tit 2:10; Pe1 2:15, Pe1 2:18
John Gill
30:29 And he said unto him,.... Jacob to Laban:
thou knowest that I have served thee; not only diligently and faithfully, without any salary, excepting for his wives; otherwise he had no wages for his service all this time, which therefore should be considered for the future:
and how thy cattle was with me: always under his care, and he ever watchful of them; spent all his time and labour with them, and had no opportunity of getting anything for himself.
30:3030:30: եւ աճեաց ՚ի բազմութիւն. եւ օրհնեաց զքեզ Տէր Աստուած յոտին իմում. եւ արդ ես ե՞րբ առնիցեմ ինձ տուն։
30 իսկ այժմ դրանք անչափ աճել են: Տէր Աստուած քեզ օրհնեց քո տուն իմ ոտք դնելու առթիւ: Արդ, ե՞րբ եմ ես տուն-տեղ ունենալու»:
30 Վասն զի իմ գալէս առաջ քիչ էր քու ունեցածդ եւ խիստ շատցաւ ու Տէրը քեզ օրհնեց իմ գալովս եւ հիմա ես ալ իմ տանս համար ե՞րբ պիտի աշխատիմ»։
Սակաւիկ ինչ էր յառաջ քան զիս եւ աճեաց ի բազմութիւն, եւ օրհնեաց զքեզ Տէր [403]Աստուած յոտին իմում. եւ արդ ես ե՞րբ առնիցեմ ինձ տուն:

30:30: եւ աճեաց ՚ի բազմութիւն. եւ օրհնեաց զքեզ Տէր Աստուած յոտին իմում. եւ արդ ես ե՞րբ առնիցեմ ինձ տուն։
30 իսկ այժմ դրանք անչափ աճել են: Տէր Աստուած քեզ օրհնեց քո տուն իմ ոտք դնելու առթիւ: Արդ, ե՞րբ եմ ես տուն-տեղ ունենալու»:
30 Վասն զի իմ գալէս առաջ քիչ էր քու ունեցածդ եւ խիստ շատցաւ ու Տէրը քեզ օրհնեց իմ գալովս եւ հիմա ես ալ իմ տանս համար ե՞րբ պիտի աշխատիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:3030: ибо мало было у тебя до меня, а стало много; Господь благословил тебя с приходом моим; когда же я буду работать для своего дома?
30:30 μικρὰ μικρος little; small γὰρ γαρ for ἦν ειμι be ὅσα οσος as much as; as many as σοι σοι you ἦν ειμι be ἐναντίον εναντιον next to; before ἐμοῦ εμου my καὶ και and; even ηὐξήθη αυξανω grow; increase εἰς εις into; for πλῆθος πληθος multitude; quantity καὶ και and; even ηὐλόγησέν ευλογεω commend; acclaim σε σε.1 you κύριος κυριος lord; master ἐπὶ επι in; on τῷ ο the ποδί πους foot; pace μου μου of me; mine νῦν νυν now; present οὖν ουν then πότε ποτε.1 when? ποιήσω ποιεω do; make κἀγὼ καγω and I ἐμαυτῷ εμαυτου myself οἶκον οικος home; household
30:30 כִּ֡י kˈî כִּי that מְעַט֩ mᵊʕˌaṭ מְעַט little אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָיָ֨ה hāyˌā היה be לְךָ֤ lᵊḵˈā לְ to לְ lᵊ לְ to פָנַי֙ fānˌay פָּנֶה face וַ wa וְ and יִּפְרֹ֣ץ yyifrˈōṣ פרץ break לָ lā לְ to רֹ֔ב rˈōv רֹב multitude וַ wa וְ and יְבָ֧רֶךְ yᵊvˈāreḵ ברך bless יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker] לְ lᵊ לְ to רַגְלִ֑י raḡlˈî רֶגֶל foot וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now מָתַ֛י māṯˈay מָתַי when אֶֽעֱשֶׂ֥ה ʔˈeʕᵉśˌeh עשׂה make גַם־ ḡam- גַּם even אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i לְ lᵊ לְ to בֵיתִֽי׃ vêṯˈî בַּיִת house
30:30. modicum habuisti antequam venirem et nunc dives effectus es benedixitque tibi Dominus ad introitum meum iustum est igitur ut aliquando provideam etiam domui meaeThou hadst but little before I came to thee, and now thou art become rich: and the Lord hath blessed thee at my coming. It is reasonable therefore that I should now provide also for my own house.
30. For it was little which thou hadst before I came, and it hath increased unto a multitude; and the LORD hath blessed thee whithersoever I turned: and now when shall I provide for mine own house also?
30:30. You had little before I came to you, and now you have achieved riches. And the Lord has blessed you since my arrival. It is just, therefore, that at sometime I also should provide for my own house.”
30:30. 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?
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: ибо мало было у тебя до меня, а стало много; Господь благословил тебя с приходом моим; когда же я буду работать для своего дома?
30:30
μικρὰ μικρος little; small
γὰρ γαρ for
ἦν ειμι be
ὅσα οσος as much as; as many as
σοι σοι you
ἦν ειμι be
ἐναντίον εναντιον next to; before
ἐμοῦ εμου my
καὶ και and; even
ηὐξήθη αυξανω grow; increase
εἰς εις into; for
πλῆθος πληθος multitude; quantity
καὶ και and; even
ηὐλόγησέν ευλογεω commend; acclaim
σε σε.1 you
κύριος κυριος lord; master
ἐπὶ επι in; on
τῷ ο the
ποδί πους foot; pace
μου μου of me; mine
νῦν νυν now; present
οὖν ουν then
πότε ποτε.1 when?
ποιήσω ποιεω do; make
κἀγὼ καγω and I
ἐμαυτῷ εμαυτου myself
οἶκον οικος home; household
30:30
כִּ֡י kˈî כִּי that
מְעַט֩ mᵊʕˌaṭ מְעַט little
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָיָ֨ה hāyˌā היה be
לְךָ֤ lᵊḵˈā לְ to
לְ lᵊ לְ to
פָנַי֙ fānˌay פָּנֶה face
וַ wa וְ and
יִּפְרֹ֣ץ yyifrˈōṣ פרץ break
לָ לְ to
רֹ֔ב rˈōv רֹב multitude
וַ wa וְ and
יְבָ֧רֶךְ yᵊvˈāreḵ ברך bless
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker]
לְ lᵊ לְ to
רַגְלִ֑י raḡlˈî רֶגֶל foot
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
מָתַ֛י māṯˈay מָתַי when
אֶֽעֱשֶׂ֥ה ʔˈeʕᵉśˌeh עשׂה make
גַם־ ḡam- גַּם even
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
לְ lᵊ לְ to
בֵיתִֽי׃ vêṯˈî בַּיִת house
30:30. modicum habuisti antequam venirem et nunc dives effectus es benedixitque tibi Dominus ad introitum meum iustum est igitur ut aliquando provideam etiam domui meae
Thou hadst but little before I came to thee, and now thou art become rich: and the Lord hath blessed thee at my coming. It is reasonable therefore that I should now provide also for my own house.
30:30. You had little before I came to you, and now you have achieved riches. And the Lord has blessed you since my arrival. It is just, therefore, that at sometime I also should provide for my own house.”
30:30. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:30: For it was little which thou had before I came - Jacob takes advantage of the concession made by his father-in-law, and asserts that it was for his sake that the Lord had blessed him: Since my coming, לרגלי leragli, according to my footsteps - every step I took in thy service, God prospered to the multiplication of thy flocks and property.
When shall I provide for mine own house - Jacob had already laid his plan; and, from what is afterwards mentioned, we find him using all his skill and experience to provide for his family by a rapid increase of his flocks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:30: increased: Heb. broken forth, Gen 30:43
and the: Gen 30:27
since my coming: Heb. at my foot, Deu 11:10
when: Co2 12:14; Ti1 5:8
Geneva 1599
30:30 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 (h) I provide for mine own house also?
(h) The order of nature requires that every one provide for his own family.
John Gill
30:30 For it was little which thou hadst before I came,.... Perhaps but a single flock, and that not a very large one, since Rachel, his youngest daughter, had the care of it:
and it is now increased unto a multitude; or "broke forth" (m), spread itself over the fields and plains, hills and mountains adjacent, so that they were covered with his sheep, these bringing forth thousands and ten thousands, Ps 144:13,
and the Lord hath blessed thee since my coming; or "at my foot" (n); ever since he set foot in his house. Aben Ezra observes it as a proverbial saying, such an one has a good foot, a lucky one, wherever he comes a blessing or success goes with him; or the meaning may be, wherever Jacob went or led his flock, and fed it, it prospered, the blessing of God going with him. Onkelos renders it, "for my sake"; and so it is the same with what Laban had observed and owned, Gen 30:27,
and now, when shall I provide for mine own house? suggesting it was his duty to do it, and it was high time he did it, since he had a large family to provide for; see Ti1 5:8.
(m) "erupit", Junius & Tremellius, Piscator, Drusius. (n) "ad pedem meum", Montanus, Piscator, Drusius, Schmidt.
30:3130:31: Եւ ասէ ցնա Լաբան. Զի՞նչ տաց քեզ։ Եւ ասէ ցնա Յակոբ. Մի՛ ինչ տար ինձ, բայց զա՛յս եւեթ բանս արասցես ինձ։ Դարձեալ արածեցից զխաշինս քո՝ եւ պահեցից։
31 Լաբանը հարցրեց նրան. «Ի՞նչ տամ քեզ»: Յակոբը պատասխանեց. «Ինձ ոչինչ մի՛ տուր, բայց միայն հետեւեալն արա՛. ես դարձեալ արածեցնեմ ու պահպանեմ քո ոչխարները:
31 Անիկա ըսաւ. «Քեզի ի՞նչ տամ»։ Յակոբ ըսաւ. «Ինծի բան մը մի՛ տար. եթէ այս բանը ինծի ընես, նորէն քու հօտերդ կ’արածեմ ու կը պահեմ։
Եւ ասէ ցնա Լաբան. Զի՞նչ տաց քեզ: Եւ ասէ ցնա Յակոբ. Մի՛ ինչ տար ինձ, բայց զայս եւեթ բանս արասցես ինձ. դարձեալ արածեցից զխաշինս քո եւ պահեցից:

30:31: Եւ ասէ ցնա Լաբան. Զի՞նչ տաց քեզ։ Եւ ասէ ցնա Յակոբ. Մի՛ ինչ տար ինձ, բայց զա՛յս եւեթ բանս արասցես ինձ։ Դարձեալ արածեցից զխաշինս քո՝ եւ պահեցից։
31 Լաբանը հարցրեց նրան. «Ի՞նչ տամ քեզ»: Յակոբը պատասխանեց. «Ինձ ոչինչ մի՛ տուր, բայց միայն հետեւեալն արա՛. ես դարձեալ արածեցնեմ ու պահպանեմ քո ոչխարները:
31 Անիկա ըսաւ. «Քեզի ի՞նչ տամ»։ Յակոբ ըսաւ. «Ինծի բան մը մի՛ տար. եթէ այս բանը ինծի ընես, նորէն քու հօտերդ կ’արածեմ ու կը պահեմ։
zohrab-1805▾ eastern-1994▾ western am▾
30:3131: И сказал [Лаван]: что дать тебе? Иаков сказал: не давай мне ничего. Если только сделаешь мне, что я скажу, то я опять буду пасти и стеречь овец твоих.
30:31 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Λαβαν λαβαν who?; what? σοι σοι you δώσω διδωμι give; deposit εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov οὐ ου not δώσεις διδωμι give; deposit μοι μοι me οὐθέν ουδεις no one; not one ἐὰν εαν and if; unless ποιήσῃς ποιεω do; make μοι μοι me τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he πάλιν παλιν again ποιμανῶ ποιμαινω shepherd τὰ ο the πρόβατά προβατον sheep σου σου of you; your καὶ και and; even φυλάξω φυλασσω guard; keep
30:31 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מָ֣ה mˈā מָה what אֶתֶּן־ ʔetten- נתן give לָ֑ךְ lˈāḵ לְ to וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob לֹא־ lō- לֹא not תִתֶּן־ ṯitten- נתן give לִ֣י lˈî לְ to מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something אִם־ ʔim- אִם if תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make לִּי֙ llˌî לְ to הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אָשׁ֛וּבָה ʔāšˈûvā שׁוב return אֶרְעֶ֥ה ʔerʕˌeh רעה pasture צֹֽאנְךָ֖ ṣˈōnᵊḵˌā צֹאן cattle אֶשְׁמֹֽר׃ ʔešmˈōr שׁמר keep
30:31. dixitque Laban quid dabo tibi at ille ait nihil volo sed si feceris quod postulo iterum pascam et custodiam pecora tuaAnd Laban said: What shall I give thee? But he said: I require nothing: but if thou wilt do what I demand, I will feed, and keep thy sheep again.
31. And he said, What shall I give thee? And Jacob said, Thou shalt not give me aught: if thou wilt do this thing for me, I will again feed thy flock and keep it.
30:31. And Laban said, “What shall I give to you?” But he said, “I want nothing. But if you will do what I ask, I will feed and guard your sheep again.
30:31. 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:
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: И сказал [Лаван]: что дать тебе? Иаков сказал: не давай мне ничего. Если только сделаешь мне, что я скажу, то я опять буду пасти и стеречь овец твоих.
30:31
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Λαβαν λαβαν who?; what?
σοι σοι you
δώσω διδωμι give; deposit
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
οὐ ου not
δώσεις διδωμι give; deposit
μοι μοι me
οὐθέν ουδεις no one; not one
ἐὰν εαν and if; unless
ποιήσῃς ποιεω do; make
μοι μοι me
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
πάλιν παλιν again
ποιμανῶ ποιμαινω shepherd
τὰ ο the
πρόβατά προβατον sheep
σου σου of you; your
καὶ και and; even
φυλάξω φυλασσω guard; keep
30:31
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
מָ֣ה mˈā מָה what
אֶתֶּן־ ʔetten- נתן give
לָ֑ךְ lˈāḵ לְ to
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
לֹא־ lō- לֹא not
תִתֶּן־ ṯitten- נתן give
לִ֣י lˈî לְ to
מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something
אִם־ ʔim- אִם if
תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make
לִּי֙ llˌî לְ to
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אָשׁ֛וּבָה ʔāšˈûvā שׁוב return
אֶרְעֶ֥ה ʔerʕˌeh רעה pasture
צֹֽאנְךָ֖ ṣˈōnᵊḵˌā צֹאן cattle
אֶשְׁמֹֽר׃ ʔešmˈōr שׁמר keep
30:31. dixitque Laban quid dabo tibi at ille ait nihil volo sed si feceris quod postulo iterum pascam et custodiam pecora tua
And Laban said: What shall I give thee? But he said: I require nothing: but if thou wilt do what I demand, I will feed, and keep thy sheep again.
30:31. And Laban said, “What shall I give to you?” But he said, “I want nothing. But if you will do what I ask, I will feed and guard your sheep again.
30:31. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: На вопрос Лавана о плате, какую желал бы Иаков отселе получать с него, Иаков, употребляя свойственный древнему (Быт 23:6: и д.) и новому Востоку прием, сначала как бы отказывается от всякой платы, но затем соглашается продолжать службу у Лавана на следующем условии, по которому он будет получать вознаграждение натурой: пестрых и черных овец и пестрых коз. Такое условие должно было получить силу сейчас же по заключении его (см. добавление LXX-ти в конце ст. 32-го: слова, в русском (Синодальном) переводе поставленные в скобках): скот с указанными приметами, наличный, поступал теперь же в собственность Иакова, и так должно было быть и на будущее время. Но назначенного цвета особи — редкость на Востоке: овцы там обычно белые (Ис 1:18; Пс 147:5; Песн. 4:2), а козы черные.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:31: Sa2 21:4-6; Psa 118:8; Heb 13:5
John Gill
30:31 And he said, what shall I give thee?.... So said Laban to Jacob, still avoiding making any offer himself, but waiting for Jacob, and pressing upon him to fix his wages:
and Jacob said, thou shalt not give me anything; a speech Laban liked very well: his meaning is, that he should give him no certain settled salary, nor even of anything that Laban was now possessed of, and God had blessed him with for his sake he did not desire any part of it:
but if thou wilt do this thing for me; which he was about to mention, and does in Gen 30:32,
I will again feed and keep thy flock; there is an elegance in the original; "I will return, I will feed, I will keep thy flock": it seems by this that Jacob had relinquished the care of the flock, upon the time of his servitude being out; but, upon the following condition, proposes to return to it, lead it out to the pastures, and feed it on them, and keep it night and day, as he had used to do.
Robert Jamieson, A. R. Fausset and David Brown
30:31 Jacob said, Thou shalt not give me any thing--A new agreement was made, the substance of which was, that he was to receive remuneration in the usual way, but on certain conditions which Jacob specified.
30:3230:32: Եւ անցցեն այսօր ամենայն խաշինքդ առաջի քո. եւ զատո՛ ՚ի միմեանց զամենայն ոչխար զխայտախարի՛ւ եւ զգորշ. եւ զամենայն արօտական զհամակ յօդեաց։ Եւ ամենայն խայտախարիւն յօդեաց եւ սպիտակն յայծեաց եղիցին վարձք[269]։ [269] Ոմանք. Եւ զամենայն արօտ արօտական.. եւ ամենայն խայտախարիւն եւ պիսակն յայծեաց։ Ոսկան. Եղիցին վարձք իմ։
32 Այսօր թող քո առաջով անցնի քո ամբողջ հօտը, եւ դու ջոկի՛ր իրարից բոլոր խատուտիկ ու գորշ ոչխարները եւ արածող բոլոր թուխ ոչխարները: Բոլոր խատուտիկ ոչխարներն ու պտաւոր այծերը թող լինեն իմ վարձը:
32 Այսօր քու բոլոր հօտերուդ մէջէն անցնիմ, անկէ ամէն պիսակ ու խայտախարիւ ոչխարը եւ ամէն սեւ ոչխարը ու խայտախարիւ եւ պիսակ այծերը զատեմ ու իմ վարձքս անոնք ըլլան։
[404]Եւ անցցեն այսօր ամենայն խաշինքդ առաջի քո, եւ զատո ի միմեանց զամենայն ոչխար զխայտախարիւ եւ զգորշ, եւ զամենայն արօտական զհամակ յօդեաց. եւ ամենայն խայտախարիւն յօդեաց եւ պիսակն յայծեաց եղիցին վարձք:

30:32: Եւ անցցեն այսօր ամենայն խաշինքդ առաջի քո. եւ զատո՛ ՚ի միմեանց զամենայն ոչխար զխայտախարի՛ւ եւ զգորշ. եւ զամենայն արօտական զհամակ յօդեաց։ Եւ ամենայն խայտախարիւն յօդեաց եւ սպիտակն յայծեաց եղիցին վարձք[269]։
[269] Ոմանք. Եւ զամենայն արօտ արօտական.. եւ ամենայն խայտախարիւն եւ պիսակն յայծեաց։ Ոսկան. Եղիցին վարձք իմ։
32 Այսօր թող քո առաջով անցնի քո ամբողջ հօտը, եւ դու ջոկի՛ր իրարից բոլոր խատուտիկ ու գորշ ոչխարները եւ արածող բոլոր թուխ ոչխարները: Բոլոր խատուտիկ ոչխարներն ու պտաւոր այծերը թող լինեն իմ վարձը:
32 Այսօր քու բոլոր հօտերուդ մէջէն անցնիմ, անկէ ամէն պիսակ ու խայտախարիւ ոչխարը եւ ամէն սեւ ոչխարը ու խայտախարիւ եւ պիսակ այծերը զատեմ ու իմ վարձքս անոնք ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
30:3232: Я пройду сегодня по всему [стаду] овец твоих; отдели из него всякий скот с крапинами и с пятнами, всякую скотину черную из овец, также с пятнами и с крапинами из коз. [Такой скот] будет наградою мне.
30:32 παρελθάτω παρερχομαι pass; transgress πάντα πας all; every τὰ ο the πρόβατά προβατον sheep σου σου of you; your σήμερον σημερον today; present καὶ και and; even διαχώρισον διαχωριζω divide; separate ἐκεῖθεν εκειθεν from there πᾶν πας all; every πρόβατον προβατον sheep φαιὸν φαιος in τοῖς ο the ἀρνάσιν αρην lamb καὶ και and; even πᾶν πας all; every διάλευκον διαλευκος and; even ῥαντὸν ραντος in ταῖς ο the αἰξίν αιξ be μοι μοι me μισθός μισθος wages
30:32 אֶֽעֱבֹ֨ר ʔˈeʕᵉvˌōr עבר pass בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole צֹֽאנְךָ֜ ṣˈōnᵊḵˈā צֹאן cattle הַ ha הַ the יֹּ֗ום yyˈôm יֹום day הָסֵ֨ר hāsˌēr סור turn aside מִ mi מִן from שָּׁ֜ם ššˈām שָׁם there כָּל־ kol- כֹּל whole שֶׂ֣ה׀ śˈeh שֶׂה lamb נָקֹ֣ד nāqˈōḏ נָקֹד speckled וְ wᵊ וְ and טָל֗וּא ṭālˈû טלא patch וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שֶׂה־ śeh- שֶׂה lamb חוּם֙ ḥûm חוּם ruttish בַּ ba בְּ in † הַ the כְּשָׂבִ֔ים kkᵊśāvˈîm כֶּשֶׂב young ram וְ wᵊ וְ and טָל֥וּא ṭālˌû טלא patch וְ wᵊ וְ and נָקֹ֖ד nāqˌōḏ נָקֹד speckled בָּ bā בְּ in † הַ the עִזִּ֑ים ʕizzˈîm עֵז goat וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be שְׂכָרִֽי׃ śᵊḵārˈî שָׂכָר hire
30:32. gyra omnes greges tuos et separa cunctas oves varias et sparso vellere et quodcumque furvum et maculosum variumque fuerit tam in ovibus quam in capris erit merces meaGo round through all thy flocks, and separate all the sheep of divers colours, and speckled: and all that is brown and spotted, and of divers colours, as well among the sheep, as among the goats, shall be my wages.
32. I will pass through all thy flock today, removing from thence every speckled and spotted one, and every black one among the sheep, and the spotted and speckled among the goats: and shall be my hire.
30:32. Go around through all your flocks and separate all the sheep of variegated or spotted fleece; and whatever will be darkened or blemished or variegated, as much among the sheep as among the goats, will be my wages.
30:32. 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.
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: Я пройду сегодня по всему [стаду] овец твоих; отдели из него всякий скот с крапинами и с пятнами, всякую скотину черную из овец, также с пятнами и с крапинами из коз. [Такой скот] будет наградою мне.
30:32
παρελθάτω παρερχομαι pass; transgress
πάντα πας all; every
τὰ ο the
πρόβατά προβατον sheep
σου σου of you; your
σήμερον σημερον today; present
καὶ και and; even
διαχώρισον διαχωριζω divide; separate
ἐκεῖθεν εκειθεν from there
πᾶν πας all; every
πρόβατον προβατον sheep
φαιὸν φαιος in
τοῖς ο the
ἀρνάσιν αρην lamb
καὶ και and; even
πᾶν πας all; every
διάλευκον διαλευκος and; even
ῥαντὸν ραντος in
ταῖς ο the
αἰξίν αιξ be
μοι μοι me
μισθός μισθος wages
30:32
אֶֽעֱבֹ֨ר ʔˈeʕᵉvˌōr עבר pass
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
צֹֽאנְךָ֜ ṣˈōnᵊḵˈā צֹאן cattle
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
הָסֵ֨ר hāsˌēr סור turn aside
מִ mi מִן from
שָּׁ֜ם ššˈām שָׁם there
כָּל־ kol- כֹּל whole
שֶׂ֣ה׀ śˈeh שֶׂה lamb
נָקֹ֣ד nāqˈōḏ נָקֹד speckled
וְ wᵊ וְ and
טָל֗וּא ṭālˈû טלא patch
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
שֶׂה־ śeh- שֶׂה lamb
חוּם֙ ḥûm חוּם ruttish
בַּ ba בְּ in
הַ the
כְּשָׂבִ֔ים kkᵊśāvˈîm כֶּשֶׂב young ram
וְ wᵊ וְ and
טָל֥וּא ṭālˌû טלא patch
וְ wᵊ וְ and
נָקֹ֖ד nāqˌōḏ נָקֹד speckled
בָּ בְּ in
הַ the
עִזִּ֑ים ʕizzˈîm עֵז goat
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
שְׂכָרִֽי׃ śᵊḵārˈî שָׂכָר hire
30:32. gyra omnes greges tuos et separa cunctas oves varias et sparso vellere et quodcumque furvum et maculosum variumque fuerit tam in ovibus quam in capris erit merces mea
Go round through all thy flocks, and separate all the sheep of divers colours, and speckled: and all that is brown and spotted, and of divers colours, as well among the sheep, as among the goats, shall be my wages.
30:32. Go around through all your flocks and separate all the sheep of variegated or spotted fleece; and whatever will be darkened or blemished or variegated, as much among the sheep as among the goats, will be my wages.
30:32. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
30:32: I will pass through all thy flock - צאן tson, implying, as we have before seen, all smaller cattle, such as sheep, goats, etc.
All the speckled and spotted cattle - שה seh, which we translate cattle, signifies the young either of sheep or goats, what we call a lamb or a kid. Speckled, נקד nakod, signifies interspersed with variously colored spots.
Spotted - טלוא talu, spotted with large spot either of the same or different colors, from טלא tala, to patch, to make party-colored or patch-work; see Eze 16:16. I have never seen such sheep as are here described but in the islands of Zetland. There I have seen the most beautiful brown, or fine chocolate color among the sheep; and several of the ring-streaked, spotted, speckled, and piebald among the same; and some of the latter description I have brought over, and can exhibit a specimen of Jacob's flock brought from the North Seas, feeding in Middlesex.
And all the brown - חום chum. I should rather suppose this to signify a lively brown, as the root signifies to be warm or hot.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:32: of such: Gen 30:35, Gen 31:8, Gen 31:10
Geneva 1599
30:32 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: (i) and [of such] shall be my hire.
(i) That which is spotted, from now on.
John Gill
30:32 I will pass through all thy flock today,.... Not alone, but Laban and his sons with him:
removing from thence all the speckled and spotted cattle; that is, such as were black and had white spots on them, or were white and had black spots on them; and the "speckled", according to Jarchi and Ben Melech, were such as had small spots on them; and the "spotted" were such as had larger:
and all the brown cattle among the sheep; the russet coloured ones, or the "black" (o) ones, as some render it; and so Aben Ezra, and who makes mention of another sort, called "barud", which signifies spotted with white spots like hailstones, but is not to be found in the text here, but in Gen 31:10; and besides coincide with those before described:
and the spotted and speckled among the goats: that had larger and lesser spots upon them as the sheep:
and of such shall be my hire; not those that were now in the flock, but such as were like them, that should be brought forth for the time to come; which seems to be a strange proposal, and what was not likely to turn out much to the advantage of Jacob; but he knew what he did, and very probably was directed of God, if not in a vision, yet by an impulse on his mind, that such a method would be right, and would succeed; see Gen 31:10.
(o) "nigrum", Montanus, Fagius; so R. Sol. Urbin. Ohel Moed, fol. 98. 1.
Robert Jamieson, A. R. Fausset and David Brown
30:32 I will pass through all thy flock to-day--Eastern sheep being generally white, the goats black, and spotted or speckled ones comparatively few and rare, Jacob proposed to remove all existing ones of that description from the flock, and to be content with what might appear at the next lambing time. The proposal seemed so much in favor of Laban, that he at once agreed to it. But Jacob has been accused of taking advantage of his uncle, and though it is difficult to exculpate him from practising some degree of dissimulation, he was only availing himself of the results of his great skill and experience in the breeding of cattle. But it is evident from the next chapter (Gen 31:5-13) that there was something miraculous and that the means he had employed had been suggested by a divine intimation.
30:3330:33: Եւ երեւեսցի արդարութիւն իմ ՚ի վաղիւ օր՝ թէ գո՛ն իմ վարձք առաջի քո։ Ամենայն որ ո՛չ իցէ խայտ եւ պիսակ յայծեաց, եւ գորշախայտ յօդեաց, ՚ի գողօնս համարեա՛լ լիցի ինձ[270]։ [270] Ոմանք. ՚Ի վաղիւ անդր՝ թէ գոն։
33 Իմ արդար լինելը կ’երեւայ վաղը, որ ես վարձ ունեմ քեզնից ստանալիք: Այն բոլոր այծերը, որոնք բծաւոր ու պտաւոր չեն, եւ ոչխարները, որոնք խայտաճամուկ չեն, թող ինձ գողօն համարուեն»:
33 Եւ ասկէ ետեւ*՝ իմ արդարութիւնս քու առջեւդ պիտի յայտնուի, երբ իմ վարձքիս հոգ տանիս։ Իմ քովս գտնուած ամէն պիսակ ու խայտախարիւ չեղած այծ ու սեւ չեղած ոչխար գողցուած սեպուի»։
Եւ երեւեսցի արդարութիւն իմ ի վաղիւ օր թէ գոն իմ վարձք առաջի քո. ամենայն որ ոչ իցէ [405]խայտ եւ պիսակ յայծեաց, եւ գորշախայտ յօդեաց``, ի գողօնս համարեալ լիցի ինձ:

30:33: Եւ երեւեսցի արդարութիւն իմ ՚ի վաղիւ օր՝ թէ գո՛ն իմ վարձք առաջի քո։ Ամենայն որ ո՛չ իցէ խայտ եւ պիսակ յայծեաց, եւ գորշախայտ յօդեաց, ՚ի գողօնս համարեա՛լ լիցի ինձ[270]։
[270] Ոմանք. ՚Ի վաղիւ անդր՝ թէ գոն։
33 Իմ արդար լինելը կ’երեւայ վաղը, որ ես վարձ ունեմ քեզնից ստանալիք: Այն բոլոր այծերը, որոնք բծաւոր ու պտաւոր չեն, եւ ոչխարները, որոնք խայտաճամուկ չեն, թող ինձ գողօն համարուեն»:
33 Եւ ասկէ ետեւ*՝ իմ արդարութիւնս քու առջեւդ պիտի յայտնուի, երբ իմ վարձքիս հոգ տանիս։ Իմ քովս գտնուած ամէն պիսակ ու խայտախարիւ չեղած այծ ու սեւ չեղած ոչխար գողցուած սեպուի»։
zohrab-1805▾ eastern-1994▾ western am▾
30:3333: И будет говорить за меня пред тобою справедливость моя в следующее время, когда придешь посмотреть награду мою. Всякая из коз не с крапинами и не с пятнами, и из овец не черная, краденое это у меня.
30:33 καὶ και and; even ἐπακούσεταί επακουω hear from μοι μοι me ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing μου μου of me; mine ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the αὔριον αυριον tomorrow; next day ὅτι οτι since; that ἐστὶν ειμι be ὁ ο the μισθός μισθος wages μου μου of me; mine ἐνώπιόν ενωπιος in the face; facing σου σου of you; your πᾶν πας all; every ὃ ος who; what ἐὰν εαν and if; unless μὴ μη not ᾖ ειμι be ῥαντὸν ραντος and; even διάλευκον διαλευκος in ταῖς ο the αἰξὶν αιξ and; even φαιὸν φαιος in τοῖς ο the ἀρνάσιν αρην lamb κεκλεμμένον κλεπτω steal ἔσται ειμι be παρ᾿ παρα from; by ἐμοί εμοι me
30:33 וְ wᵊ וְ and עָֽנְתָה־ ʕˈānᵊṯā- ענה answer בִּ֤י bˈî בְּ in צִדְקָתִי֙ ṣiḏqāṯˌî צְדָקָה justice בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day מָחָ֔ר māḥˈār מָחָר next day כִּֽי־ kˈî- כִּי that תָבֹ֥וא ṯāvˌô בוא come עַל־ ʕal- עַל upon שְׂכָרִ֖י śᵊḵārˌî שָׂכָר hire לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face כֹּ֣ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֵינֶנּוּ֩ ʔênennˌû אַיִן [NEG] נָקֹ֨ד nāqˌōḏ נָקֹד speckled וְ wᵊ וְ and טָל֜וּא ṭālˈû טלא patch בָּֽ bˈā בְּ in † הַ the עִזִּ֗ים ʕizzˈîm עֵז goat וְ wᵊ וְ and חוּם֙ ḥûm חוּם ruttish בַּ ba בְּ in † הַ the כְּשָׂבִ֔ים kkᵊśāvˈîm כֶּשֶׂב young ram גָּנ֥וּב gānˌûv גנב steal ה֖וּא hˌû הוּא he אִתִּֽי׃ ʔittˈî אֵת together with
30:33. respondebitque mihi cras iustitia mea quando placiti tempus advenerit coram te et omnia quae non fuerint varia et maculosa et furva tam in ovibus quam in capris furti me arguentAnd my justice shall answer for me to morrow before thee when the time of the bargain shall come: and all that is not of divers colours, and spotted, and brown, as well among the sheep as among the goats, shall accuse me of theft.
33. So shall my righteousness answer for me hereafter, when thou shalt come concerning my hire that is before thee: every one that is not speckled and spotted among the goats, and black among the sheep, that with me shall be counted stolen.
30:33. And my justice will answer on my behalf tomorrow, when the time of settlement arrives before you. And all that is not variegated or blemished or darkened, as much among the sheep as among the goats, these will prove me to be a thief.”
30:33. 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.
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: И будет говорить за меня пред тобою справедливость моя в следующее время, когда придешь посмотреть награду мою. Всякая из коз не с крапинами и не с пятнами, и из овец не черная, краденое это у меня.
30:33
καὶ και and; even
ἐπακούσεταί επακουω hear from
μοι μοι me
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
μου μου of me; mine
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
αὔριον αυριον tomorrow; next day
ὅτι οτι since; that
ἐστὶν ειμι be
ο the
μισθός μισθος wages
μου μου of me; mine
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
πᾶν πας all; every
ος who; what
ἐὰν εαν and if; unless
μὴ μη not
ειμι be
ῥαντὸν ραντος and; even
διάλευκον διαλευκος in
ταῖς ο the
αἰξὶν αιξ and; even
φαιὸν φαιος in
τοῖς ο the
ἀρνάσιν αρην lamb
κεκλεμμένον κλεπτω steal
ἔσται ειμι be
παρ᾿ παρα from; by
ἐμοί εμοι me
30:33
וְ wᵊ וְ and
עָֽנְתָה־ ʕˈānᵊṯā- ענה answer
בִּ֤י bˈî בְּ in
צִדְקָתִי֙ ṣiḏqāṯˌî צְדָקָה justice
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
מָחָ֔ר māḥˈār מָחָר next day
כִּֽי־ kˈî- כִּי that
תָבֹ֥וא ṯāvˌô בוא come
עַל־ ʕal- עַל upon
שְׂכָרִ֖י śᵊḵārˌî שָׂכָר hire
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
כֹּ֣ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֵינֶנּוּ֩ ʔênennˌû אַיִן [NEG]
נָקֹ֨ד nāqˌōḏ נָקֹד speckled
וְ wᵊ וְ and
טָל֜וּא ṭālˈû טלא patch
בָּֽ bˈā בְּ in
הַ the
עִזִּ֗ים ʕizzˈîm עֵז goat
וְ wᵊ וְ and
חוּם֙ ḥûm חוּם ruttish
בַּ ba בְּ in
הַ the
כְּשָׂבִ֔ים kkᵊśāvˈîm כֶּשֶׂב young ram
גָּנ֥וּב gānˌûv גנב steal
ה֖וּא hˌû הוּא he
אִתִּֽי׃ ʔittˈî אֵת together with
30:33. respondebitque mihi cras iustitia mea quando placiti tempus advenerit coram te et omnia quae non fuerint varia et maculosa et furva tam in ovibus quam in capris furti me arguent
And my justice shall answer for me to morrow before thee when the time of the bargain shall come: and all that is not of divers colours, and spotted, and brown, as well among the sheep as among the goats, shall accuse me of theft.
30:33. And my justice will answer on my behalf tomorrow, when the time of settlement arrives before you. And all that is not variegated or blemished or darkened, as much among the sheep as among the goats, these will prove me to be a thief.”
30:33. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: Так «Иаков просит у Лавана того, что, по естественному порядку вещей, казалось трудным или и вовсе невозможным, а Лаван, по этой самой причине не замедлил согласиться на его требование» (Иоанн Златоуст, Бес. 57, с. 608). Но искусство Иакова препобедило природный порядок вещей (37: ст.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:33: righteousness: Gen 31:37; Sa1 26:23; Sa2 22:21; Psa 37:6
answer: Isa 59:12
in time to come: Heb. to-morrow, Exo 13:14
that shall be: Supply the ellipsis by inserting "if found," after "stolen," and the sense will be clear.
Geneva 1599
30:33 So shall my (k) 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.
(k) God shall attest to my righteous dealing by rewarding my labours.
John Gill
30:33 So shall my righteousness answer for me in time to come,.... Either by the success I shall have, and the blessing of God upon me, making it prosperous; it will appear in time to come, and to all posterity, that I have most righteously and faithfully served thee: or rather, such a separation being made in Laban's flock, all the spotted ones being removed, and only white ones left with Jacob to keep; it would be a clear case hereafter, if any such should be found with Jacob, they were not taken from Laban's flock, but were what in Providence he was blessed with, and came by honestly and righteously:
when it shall come for my hire before thy face; when any spotted ones would be brought forth, it would be plain and manifest to his face, that they belonged to him for his hire or wages; or, as Schmidt, when any complaint should come before Laban concerning his hire, or about any speckled and spotted cattle that were Jacob's hire, as if he had wronged him of it, the action now done, by making such a separation, would be a sufficient vindication of him, and justify him from such an aspersion:
and everyone that is not speckled and spotted amongst the goats,
and brown among the sheep, that shall be accounted stolen with me; if any such were found among those that Jacob should hereafter call his flock, as were without specks and spots, or were not brown, he was content they should be reckoned as stolen, and what he had no right unto.
30:3430:34: Եւ ասէ ցնա Լաբան. Եղիցի՛ ըստ բանի քում։
34 Լաբանն ասաց նրան. «Թող քո ասածը լինի»:
34 Եւ Լաբան ըսաւ. «Թող քու ըսածիդ պէս ըլլայ»։
Եւ ասէ ցնա Լաբան. Եղիցի ըստ բանի քում:

30:34: Եւ ասէ ցնա Լաբան. Եղիցի՛ ըստ բանի քում։
34 Լաբանն ասաց նրան. «Թող քո ասածը լինի»:
34 Եւ Լաբան ըսաւ. «Թող քու ըսածիդ պէս ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:3434: Лаван сказал: хорошо, пусть будет по твоему слову.
30:34 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Λαβαν λαβαν be κατὰ κατα down; by τὸ ο the ῥῆμά ρημα statement; phrase σου σου of you; your
30:34 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לָבָ֖ן lāvˌān לָבָן Laban הֵ֑ן hˈēn הֵן behold ל֖וּ lˌû לוּ if only יְהִ֥י yᵊhˌî היה be כִ ḵi כְּ as דְבָרֶֽךָ׃ ḏᵊvārˈeḵā דָּבָר word
30:34. dixit Laban gratum habeo quod petisAnd Laban said: I like well what thou demandest.
34. And Laban said, Behold, I would it might be according to thy word.
30:34. And Laban said, “I hold favor for this request.”
30:34. And Laban said, Behold, I would it might be according to thy word.
And Laban said, Behold, I would it might be according to thy word:

34: Лаван сказал: хорошо, пусть будет по твоему слову.
30:34
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Λαβαν λαβαν be
κατὰ κατα down; by
τὸ ο the
ῥῆμά ρημα statement; phrase
σου σου of you; your
30:34
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לָבָ֖ן lāvˌān לָבָן Laban
הֵ֑ן hˈēn הֵן behold
ל֖וּ lˌû לוּ if only
יְהִ֥י yᵊhˌî היה be
כִ ḵi כְּ as
דְבָרֶֽךָ׃ ḏᵊvārˈeḵā דָּבָר word
30:34. dixit Laban gratum habeo quod petis
And Laban said: I like well what thou demandest.
30:34. And Laban said, “I hold favor for this request.”
30:34. And Laban said, Behold, I would it might be according to thy word.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:34: Num 22:29; Co1 7:7, Co1 14:5; Gal 5:12
Carl Friedrich Keil and Franz Delitzsch
30:34
Laban cheerfully accepted the proposal, but did not leave Jacob to make the selection. He undertook that himself, probably to make more sure, and then gave those which were set apart as Jacob's wages to his own sons to tend, since it was Jacob's duty to take care of Laban's flock, and "set three days' journey betwixt himself and Jacob," i.e., between the flock to be tended by himself through his sons, and that to be tended by Jacob, for the purpose of preventing any copulation between the animals of the two flocks. Nevertheless he was overreached by Jacob, who adopted a double method of increasing the wages agreed upon. In the first place (Gen 30:37-39), he took fresh rods of storax, maple, and walnut-trees, all of which have a dazzling white wood under their dark outside, and peeled white stripes upon them, הלּבן מחשׂף (the verbal noun instead of the inf. abs. חשׂף), "peeling the white naked in the rods." These partially peeled, and therefore mottled rods, he placed in the drinking-troughs (רהטים lit., gutters, from רהט = רוּץ to run, is explained by המּים שׁקתות water-troughs), to which the flock came to drink, in front of the animals, in order that, if copulation took place at the drinking time, it might occur near the mottled sticks, and the young be speckled and spotted in consequence. ויּחמנה a rare, antiquated form for ותּחמנה from חמם, and ויּחמוּ for ויּחמוּ imperf. Kal of יחם = חמם. This artifice was founded upon a fact frequently noticed, particularly in the case of sheep, that whatever fixes their attention in copulation is marked upon the young (see the proofs in Bochart, Hieroz. 1, 618, and Friedreich zur Bibel 1, 37ff.). - Secondly (Gen 30:40), Jacob separated the speckled animals thus obtained from those of a normal colour, and caused the latter to feed so that the others would be constantly in sight, in order that he might in this way obtain a constant accession of mottled sheep. As soon as these had multiplied sufficiently, he formed separate flocks (viz., of the speckled additions), "and put them not unto Laban's cattle;" i.e., he kept them apart in order that a still larger number of speckled ones might be procured, through Laban's one-coloured flock having this mottled group constantly in view.
John Gill
30:34 And Laban said,.... Being well pleased with the proposal Jacob made, as knowing that, generally speaking, cattle of a colour produced those that were of the same; and whereas Jacob proposed to have a flock of sheep of only white in colour, committed to his care, and to have such for his own that should be produced of them, that were speckled, spotted, and brown, Laban concluded from the general nature of things that he could have but very few, if any, and therefore was for striking the bargain at once:
behold, I would it might be according to thy word; he agreed it should be as Jacob had settled it, and he hoped and wished he would abide by it; he was afraid he would not keep to it.
John Wesley
30:34 Laban was willing to consent to this bargain, because he thought if those few he had that were now speckled and spotted were separated from the rest, which 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 mixt 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 jealouly lest any of those should mix with the rest of the flock to the advantage of Jacob.
30:3530:35: Եւ զատո՛յց յաւուր յայնմիկ զքաղս կապոյտս եւ զպիսակս, եւ զամենայն այծս կապոյտս եւ զպիսակս, եւ զամենայն սպիտակս ՚ի նոցանէ, եւ զամենայն համակս յօդեաց, ետ ՚ի ձեռն որդւոցն իւրոց[271]. [271] Ոմանք. Եւ զպիսակս եւ զամենայն սպիտակս ՚ի նոցանէ. եւ զամենայն այծս կապոյտս եւ պիսակս, եւ զամենայն զհամակս յօդեաց ետ ՚ի ձեռս։
35 Լաբանն այդ օրը առանձնացրեց մոխրագոյն ու պտաւոր նոխազները, բոլոր մոխրագոյն ու պտաւոր այծերը, սպիտակ ու թուխ ոչխարները,
35 Այն օրը զատեց բոլորախայտ ու խայտախարիւ նոխազները եւ բոլոր պիսակ ու խայտախարիւ էգ այծերը եւ ամէն ճերմակ ունեցողը ու բոլոր սեւ ոչխարները եւ իր որդիներուն ձեռքը տուաւ։
Եւ զատոյց յաւուր յայնմիկ զքաղս [406]կապոյտս եւ զպիսակս, եւ զամենայն այծս կապոյտս եւ զպիսակս, եւ զամենայն սպիտակս ի նոցանէ եւ զամենայն համակս`` յօդեաց, ետ ի ձեռս որդւոցն իւրոց:

30:35: Եւ զատո՛յց յաւուր յայնմիկ զքաղս կապոյտս եւ զպիսակս, եւ զամենայն այծս կապոյտս եւ զպիսակս, եւ զամենայն սպիտակս ՚ի նոցանէ, եւ զամենայն համակս յօդեաց, ետ ՚ի ձեռն որդւոցն իւրոց[271].
[271] Ոմանք. Եւ զպիսակս եւ զամենայն սպիտակս ՚ի նոցանէ. եւ զամենայն այծս կապոյտս եւ պիսակս, եւ զամենայն զհամակս յօդեաց ետ ՚ի ձեռս։
35 Լաբանն այդ օրը առանձնացրեց մոխրագոյն ու պտաւոր նոխազները, բոլոր մոխրագոյն ու պտաւոր այծերը, սպիտակ ու թուխ ոչխարները,
35 Այն օրը զատեց բոլորախայտ ու խայտախարիւ նոխազները եւ բոլոր պիսակ ու խայտախարիւ էգ այծերը եւ ամէն ճերմակ ունեցողը ու բոլոր սեւ ոչխարները եւ իր որդիներուն ձեռքը տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:3535: И отделил в тот день козлов пестрых и с пятнами, и всех коз с крапинами и с пятнами, всех, на которых было [несколько] белого, и всех черных овец, и отдал на руки сыновьям своим;
30:35 καὶ και and; even διέστειλεν διαστελλω enjoin; distinctly command ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that τοὺς ο the τράγους τραγος goat; he-goat τοὺς ο the ῥαντοὺς ραντος and; even τοὺς ο the διαλεύκους διαλευκος and; even πάσας πας all; every τὰς ο the αἶγας αιξ the ῥαντὰς ραντος and; even τὰς ο the διαλεύκους διαλευκος and; even πᾶν πας all; every ὃ ος who; what ἦν ειμι be λευκὸν λευκος white ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even πᾶν πας all; every ὃ ος who; what ἦν ειμι be φαιὸν φαιος in τοῖς ο the ἀρνάσιν αρην lamb καὶ και and; even ἔδωκεν διδωμι give; deposit διὰ δια through; because of χειρὸς χειρ hand τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him
30:35 וַ wa וְ and יָּ֣סַר yyˈāsar סור turn aside בַּ ba בְּ in † הַ the יֹּום֩ yyôm יֹום day הַ ha הַ the ה֨וּא hˌû הוּא he אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּיָשִׁ֜ים ttᵊyāšˈîm תַּיִשׁ he-goat הָֽ hˈā הַ the עֲקֻדִּ֣ים ʕᵃquddˈîm עָקֹד twisted וְ wᵊ וְ and הַ ha הַ the טְּלֻאִ֗ים ṭṭᵊluʔˈîm טלא patch וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָֽ hˈā הַ the עִזִּים֙ ʕizzîm עֵז goat הַ ha הַ the נְּקֻדֹּ֣ות nnᵊquddˈôṯ נָקֹד speckled וְ wᵊ וְ and הַ ha הַ the טְּלֻאֹ֔ת ṭṭᵊluʔˈōṯ טלא patch כֹּ֤ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָבָן֙ lāvˌān לָבָן white בֹּ֔ו bˈô בְּ in וְ wᵊ וְ and כָל־ ḵol- כֹּל whole ח֖וּם ḥˌûm חוּם ruttish בַּ ba בְּ in † הַ the כְּשָׂבִ֑ים kkᵊśāvˈîm כֶּשֶׂב young ram וַ wa וְ and יִּתֵּ֖ן yyittˌēn נתן give בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand בָּנָֽיו׃ bānˈāʸw בֵּן son
30:35. et separavit in die illo capras et oves hircos et arietes varios atque maculosos cunctum autem gregem unicolorem id est albi et nigri velleris tradidit in manu filiorum suorumAnd he separated the name day the she goats, and the sheep, and the he goats, and the rams of divers colours, and spotted: and all the flock of one colour, that is, of white and black fleece, he delivered into the hands of his sons.
35. And he removed that day the he-goats that were ringstraked and spotted, and all the she-goats that were speckled and spotted, every one that had white in it, and all the black ones among the sheep, and gave them into the hand of his sons;
30:35. And on that day he separated the she-goats, and the sheep, and the he-goats, and the rams with variegations or with blemishes. But every one of the flock which was of one color, that is, of white or of black fleece, he delivered into the hands of his sons.
30:35. 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.
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: И отделил в тот день козлов пестрых и с пятнами, и всех коз с крапинами и с пятнами, всех, на которых было [несколько] белого, и всех черных овец, и отдал на руки сыновьям своим;
30:35
καὶ και and; even
διέστειλεν διαστελλω enjoin; distinctly command
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
τοὺς ο the
τράγους τραγος goat; he-goat
τοὺς ο the
ῥαντοὺς ραντος and; even
τοὺς ο the
διαλεύκους διαλευκος and; even
πάσας πας all; every
τὰς ο the
αἶγας αιξ the
ῥαντὰς ραντος and; even
τὰς ο the
διαλεύκους διαλευκος and; even
πᾶν πας all; every
ος who; what
ἦν ειμι be
λευκὸν λευκος white
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
πᾶν πας all; every
ος who; what
ἦν ειμι be
φαιὸν φαιος in
τοῖς ο the
ἀρνάσιν αρην lamb
καὶ και and; even
ἔδωκεν διδωμι give; deposit
διὰ δια through; because of
χειρὸς χειρ hand
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
30:35
וַ wa וְ and
יָּ֣סַר yyˈāsar סור turn aside
בַּ ba בְּ in
הַ the
יֹּום֩ yyôm יֹום day
הַ ha הַ the
ה֨וּא hˌû הוּא he
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּיָשִׁ֜ים ttᵊyāšˈîm תַּיִשׁ he-goat
הָֽ hˈā הַ the
עֲקֻדִּ֣ים ʕᵃquddˈîm עָקֹד twisted
וְ wᵊ וְ and
הַ ha הַ the
טְּלֻאִ֗ים ṭṭᵊluʔˈîm טלא patch
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָֽ hˈā הַ the
עִזִּים֙ ʕizzîm עֵז goat
הַ ha הַ the
נְּקֻדֹּ֣ות nnᵊquddˈôṯ נָקֹד speckled
וְ wᵊ וְ and
הַ ha הַ the
טְּלֻאֹ֔ת ṭṭᵊluʔˈōṯ טלא patch
כֹּ֤ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָבָן֙ lāvˌān לָבָן white
בֹּ֔ו bˈô בְּ in
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
ח֖וּם ḥˌûm חוּם ruttish
בַּ ba בְּ in
הַ the
כְּשָׂבִ֑ים kkᵊśāvˈîm כֶּשֶׂב young ram
וַ wa וְ and
יִּתֵּ֖ן yyittˌēn נתן give
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
בָּנָֽיו׃ bānˈāʸw בֵּן son
30:35. et separavit in die illo capras et oves hircos et arietes varios atque maculosos cunctum autem gregem unicolorem id est albi et nigri velleris tradidit in manu filiorum suorum
And he separated the name day the she goats, and the sheep, and the he goats, and the rams of divers colours, and spotted: and all the flock of one colour, that is, of white and black fleece, he delivered into the hands of his sons.
30:35. And on that day he separated the she-goats, and the sheep, and the he-goats, and the rams with variegations or with blemishes. But every one of the flock which was of one color, that is, of white or of black fleece, he delivered into the hands of his sons.
30:35. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-36: Субъектом, который «отделил» скот одноцветный от разноцветного, включая в счет последнего и черных овец, по связи с предыдущим (34) стихом и с последующею речью, является Лаван; «сыновья» — разумеется, дети Лавана, так как сыновья Иакова были слишком еще молоды, чтобы им мог быть поручен уход за стадом; притом недоверие Лавана к Иакову побуждало его поручить скот, отобранный в награду Иакову, надзору своих собственных сыновей, указав расстояние «между собою» и стадами своими, поручаемыми Иакову, и между стадами последнего, которые теперь имели стеречь сыновья Лавана. Если таким образом Лаван принимает (согласно предложению и самого Иакова) меры к ограждению своего скота от перехода во владение Иакова, то последний, в свою очередь, употребляет следующие три приема к увеличению в его собственном стаде особей условленных цветов, — и достигает цели, хотя средствами в нравственном отношении не безупречными.
Adam Clarke: Commentary on the Bible - 1831
30:35: The he-goats that were ring-streaked - התישים העקדים hatteyashim haakuddim, the he-goats that had rings of black or other colored hair around their feet or legs.
It is extremely difficult to find out, from Gen 30:32 and Gen 30:35, in what the bargain of Jacob with his father-in-law properly consisted. It appears from Gen 30:32, that Jacob was to have for his wages all the speckled, spotted, and brown among the sheep and the goats; and of course that all those which were not party-colored should be considered as the property of Laban. But in Gen 30:35 it appears that Laban separated all the party-colored cattle, delivered them into the hands of his own sons; which seems as if he had taken these for his own property, and left the others to Jacob. It has been conjectured that Laban, for the greater security, when he had separated the party-colored, which by the agreement belonged to Jacob, see Gen 30:32, put them under the care of his own sons, while Jacob fed the flock of Laban, Gen 30:36, three days' journey being between the two flocks. If therefore the flocks under the care of Laban's sons brought forth young that were all of one color, these were put to the flocks of Laban under the care of Jacob; and if any of the flocks under Jacob's care brought forth party-colored young, they were put to the flocks belonging to Jacob under the care of Laban's sons. This conjecture is not satisfactory, and the true meaning appears to be this: Jacob had agreed to take all the party-colored for his wages. As he was now only beginning to act upon this agreement, consequently none of the cattle as yet belonged to him; therefore Laban separated from the flock, Gen 30:35, all such cattle as Jacob might afterwards claim in consequence of his bargain, (for as yet he had no right); therefore Jacob commenced his service to Laban with a flock that did not contain a single animal of the description of those to which he might be entitled; and the others were sent away under the care of Laban's sons, three days' journey from those of which Jacob had the care. The bargain, therefore, seemed to be wholly in favor of Laban; and to turn it to his own advantage, Jacob made use of the stratagems afterwards mentioned. This mode of interpretation removes all the apparent contradiction between Gen 30:32 and Gen 30:35, with which commentators in general have been grievously perplexed. From the whole account we learn that Laban acted with great prudence and caution, and Jacob with great judgment. Jacob had already served fourteen years; and had got no patrimony whatever, though he had now a family of twelve children, eleven sons and one daughter, besides his two wives, and their two maids, and several servants. See Gen 30:43. It was high time that he should get some property for these; and as his father-in-law was excessively parsimonious, and would scarcely allow him to live, he was in some sort obliged to make use of stratagem to get an equivalent for his services. But did he not push this so far as to ruin his father-in-law's flocks, leaving him nothing but the refuse? See Gen 30:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:35: he removed: From this it appears, that, as Jacob had agreed to take all the parti-coloured for his wages, and was now only beginning to act upon this agreement, and consequently had as yet no right to any of the cattle, therefore Laban separated from the flock all such cattle as Jacob might afterwards claim in consequence of his bargain, leaving only the black and white with Jacob.
the hand: Gen 31:9
John Gill
30:35 And he removed that day the he goats that were ringstraked and spotted,.... That had strakes of a different colour from the rest on their shoulders, thighs, logs, or feet, or in any part of the body: the word here used stands in the room of that before translated "speckled"; this Laban did, as the context shows; he went about it immediately at the motion of Jacob, with which he was pleased:
and all the she goats that were speckled and spotted; so that there might be neither male nor female of those mixed colours; this he did to prevent any generation of them:
and everyone that had some white in it; any white spot in it, as the Targum of Jonathan; that is, everyone of the brown or black colour, that had any white in it:
and all the brown among the sheep: that were entirely so:
and, gave them into the hands of his sons; not the sons of Jacob, as some in Aben Ezra; for they were not fit for the care of a flock, the eldest son, Reuben, not being seven years of age; but the sons of Laban, who were now grown up and fit for such service.
30:3630:36: եւ մեկնեցոյց ճանապարհ երից աւուրց՝ ընդ մէջ նոցա եւ ընդ մէջ Յակոբայ. եւ Յակոբ արածէր զխաշինսն Լաբանու զմնացեալս։
36 տուեց իր որդիներին եւ նրանց ուղարկեց Յակոբից հեռու երեք օրուայ ճանապարհ: Յակոբն արածեցնում էր Լաբանի մնացած հօտերը:
36 Եւ իր ու Յակոբին մէջտեղ երեք օրուան ճամբայի միջոց մը դրաւ։ Յակոբ Լաբանին մնացած հօտերը կ’արածէր։
Եւ մեկնեցոյց ճանապարհ երից աւուրց ընդ մէջ նոցա եւ ընդ մէջ Յակոբայ. եւ Յակոբ արածէր զխաշինսն Լաբանու զմնացեալս:

30:36: եւ մեկնեցոյց ճանապարհ երից աւուրց՝ ընդ մէջ նոցա եւ ընդ մէջ Յակոբայ. եւ Յակոբ արածէր զխաշինսն Լաբանու զմնացեալս։
36 տուեց իր որդիներին եւ նրանց ուղարկեց Յակոբից հեռու երեք օրուայ ճանապարհ: Յակոբն արածեցնում էր Լաբանի մնացած հօտերը:
36 Եւ իր ու Յակոբին մէջտեղ երեք օրուան ճամբայի միջոց մը դրաւ։ Յակոբ Լաբանին մնացած հօտերը կ’արածէր։
zohrab-1805▾ eastern-1994▾ western am▾
30:3636: и назначил расстояние между собою и между Иаковом на три дня пути. Иаков же пас остальной мелкий скот Лаванов.
30:36 καὶ και and; even ἀπέστησεν αφιστημι distance; keep distance ὁδὸν οδος way; journey τριῶν τρεις three ἡμερῶν ημερα day ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle αὐτῶν αυτος he; him καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Ιακωβ ιακωβ Iakōb; Iakov Ιακωβ ιακωβ Iakōb; Iakov δὲ δε though; while ἐποίμαινεν ποιμαινω shepherd τὰ ο the πρόβατα προβατον sheep Λαβαν λαβαν the ὑπολειφθέντα υπολειπω leave below / behind
30:36 וַ wa וְ and יָּ֗שֶׂם yyˈāśem שׂים put דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֔ים yāmˈîm יֹום day בֵּינֹ֖ו bênˌô בַּיִן interval וּ û וְ and בֵ֣ין vˈên בַּיִן interval יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob רֹעֶ֛ה rōʕˈeh רעה pasture אֶת־ ʔeṯ- אֵת [object marker] צֹ֥אן ṣˌōn צֹאן cattle לָבָ֖ן lāvˌān לָבָן Laban הַ ha הַ the נֹּותָרֹֽת׃ nnôṯārˈōṯ יתר remain
30:36. et posuit spatium itineris inter se et generum dierum trium qui pascebat reliquos greges eiusAnd he set the space of three days' journey betwixt himself and his son in law, who fed the rest of his flock.
36. and he set three days’ journey betwixt himself and Jacob: and Jacob fed the rest of Laban’s flocks.
30:36. And he established a distance of three days journey between himself and his son-in-law, who pastured the remainder of his flock.
30:36. And he set three days’ journey betwixt himself and Jacob: and Jacob fed the rest of Laban’s flocks.
And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban' s flocks:

36: и назначил расстояние между собою и между Иаковом на три дня пути. Иаков же пас остальной мелкий скот Лаванов.
30:36
καὶ και and; even
ἀπέστησεν αφιστημι distance; keep distance
ὁδὸν οδος way; journey
τριῶν τρεις three
ἡμερῶν ημερα day
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
αὐτῶν αυτος he; him
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Ιακωβ ιακωβ Iakōb; Iakov
Ιακωβ ιακωβ Iakōb; Iakov
δὲ δε though; while
ἐποίμαινεν ποιμαινω shepherd
τὰ ο the
πρόβατα προβατον sheep
Λαβαν λαβαν the
ὑπολειφθέντα υπολειπω leave below / behind
30:36
וַ wa וְ and
יָּ֗שֶׂם yyˈāśem שׂים put
דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֔ים yāmˈîm יֹום day
בֵּינֹ֖ו bênˌô בַּיִן interval
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
רֹעֶ֛ה rōʕˈeh רעה pasture
אֶת־ ʔeṯ- אֵת [object marker]
צֹ֥אן ṣˌōn צֹאן cattle
לָבָ֖ן lāvˌān לָבָן Laban
הַ ha הַ the
נֹּותָרֹֽת׃ nnôṯārˈōṯ יתר remain
30:36. et posuit spatium itineris inter se et generum dierum trium qui pascebat reliquos greges eius
And he set the space of three days' journey betwixt himself and his son in law, who fed the rest of his flock.
30:36. And he established a distance of three days journey between himself and his son-in-law, who pastured the remainder of his flock.
30:36. And he set three days’ journey betwixt himself and Jacob: and Jacob fed the rest of Laban’s flocks.
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John Gill
30:36 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.
30:3730:37: Եւ ա՛ռ Յակոբ գաւազան՝ շէ՛ր դալար եւ ընգուզի եւ սաւսւոյ, եւ կեղեւեաց զնոսա Յակոբ, եւ եղեւ սպիտակ. եւ էքերծ զդալարն ՚ի գաւազանացն. եւ երեւէր ՚ի գաւազանսն սպիտակն զոր քերծոյր՝ նկարէ՛ն[272]։ [272] Ոսկան. Գաւազան շերտ դալար ընկուզի։ Այլք. Զդալարն ՚ի գաւազանաց անտի։
37 Յակոբն առաւ խնկենու, ընկուզենու եւ սօսու դալար ճիւղեր, հանեց դրանց կեղեւը, եւ երեւաց սպիտակը: Գաւազաններից կանաչ մասը քերծելուց յետոյ գաւազանների քերծուած սպիտակը գունագեղ էր երեւում:
37 Յակոբ իրեն դալար կաղամախի եւ նուշի ու սօսիի գաւազաններ առաւ եւ անոնց կեղեւները տեղ տեղ հանեց, այնպէս որ գաւազաններուն մէջ եղած ճերմակը կ’երեւնար։
Եւ առ Յակոբ գաւազան` շեր դալար եւ ընգուզի եւ սօսւոյ, եւ կեղեւեաց զնոսա Յակոբ, եւ եղեւ սպիտակ. եւ եքերծ զդալարն ի գաւազանաց անտի, եւ երեւէր ի գաւազանսն սպիտակն զոր քերծոյր` նկարէն:

30:37: Եւ ա՛ռ Յակոբ գաւազան՝ շէ՛ր դալար եւ ընգուզի եւ սաւսւոյ, եւ կեղեւեաց զնոսա Յակոբ, եւ եղեւ սպիտակ. եւ էքերծ զդալարն ՚ի գաւազանացն. եւ երեւէր ՚ի գաւազանսն սպիտակն զոր քերծոյր՝ նկարէ՛ն[272]։
[272] Ոսկան. Գաւազան շերտ դալար ընկուզի։ Այլք. Զդալարն ՚ի գաւազանաց անտի։
37 Յակոբն առաւ խնկենու, ընկուզենու եւ սօսու դալար ճիւղեր, հանեց դրանց կեղեւը, եւ երեւաց սպիտակը: Գաւազաններից կանաչ մասը քերծելուց յետոյ գաւազանների քերծուած սպիտակը գունագեղ էր երեւում:
37 Յակոբ իրեն դալար կաղամախի եւ նուշի ու սօսիի գաւազաններ առաւ եւ անոնց կեղեւները տեղ տեղ հանեց, այնպէս որ գաւազաններուն մէջ եղած ճերմակը կ’երեւնար։
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30:3737: И взял Иаков свежих прутьев тополевых, миндальных и яворовых, и вырезал на них белые полосы, сняв кору до белизны, которая на прутьях,
30:37 ἔλαβεν λαμβανω take; get δὲ δε though; while ἑαυτῷ εαυτου of himself; his own Ιακωβ ιακωβ Iakōb; Iakov ῥάβδον ραβδος rod στυρακίνην στυρακινος green καὶ και and; even καρυίνην καρυινος and; even πλατάνου πλατανος and; even ἐλέπισεν λεπιζω he; him Ιακωβ ιακωβ Iakōb; Iakov λεπίσματα λεπισμα white περισύρων περισυρω the χλωρόν χλωρος green ἐφαίνετο φαινω shine; appear δὲ δε though; while ἐπὶ επι in; on ταῖς ο the ῥάβδοις ραβδος rod τὸ ο the λευκόν λευκος white ὃ ος who; what ἐλέπισεν λεπιζω various; varied
30:37 וַ wa וְ and יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take לֹ֣ו lˈô לְ to יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob מַקַּ֥ל maqqˌal מַקֵּל rod לִבְנֶ֛ה livnˈeh לִבְנֶה storax tree לַ֖ח lˌaḥ לַח fresh וְ wᵊ וְ and ל֣וּז lˈûz לוּז almond tree וְ wᵊ וְ and עֶרְמֹ֑ון ʕermˈôn עֶרְמֹון plane-tree וַ wa וְ and יְפַצֵּ֤ל yᵊfaṣṣˈēl פצל peel בָּהֵן֙ bāhˌēn בְּ in פְּצָלֹ֣ות pᵊṣālˈôṯ פְּצָלָה peeled stripe לְבָנֹ֔ות lᵊvānˈôṯ לָבָן white מַחְשֹׂף֙ maḥśˌōf מַחְשֹׂף stripping הַ ha הַ the לָּבָ֔ן llāvˈān לָבָן white אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the מַּקְלֹֽות׃ mmaqlˈôṯ מַקֵּל rod
30:37. tollens ergo Iacob virgas populeas virides et amigdalinas et ex platanis ex parte decorticavit eas detractisque corticibus in his quae spoliata fuerant candor apparuit illa vero quae integra erant viridia permanserunt atque in hunc modum color effectus est variusAnd Jacob took green robs of poplar, and of almond, and of place trees, and pilled them in part: so when the bark was taken off, in the parts that were pilled, there appeared whiteness: but the parts that were whole remained green: and by this means the colour was divers.
37. And Jacob took him rods of fresh poplar, and of the almond and of the plane tree; and peeled white strakes in them, and made the white appear which was in the rods.
30:37. Then Jacob, taking green branches of poplar, and almond, and sycamore trees, debarked them in part. And when the bark was pulled off, in the parts that were stripped, there appeared whiteness, yet the parts that were left whole, remained green. And so, in this way the color was made variegated.
30:37. 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.
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: И взял Иаков свежих прутьев тополевых, миндальных и яворовых, и вырезал на них белые полосы, сняв кору до белизны, которая на прутьях,
30:37
ἔλαβεν λαμβανω take; get
δὲ δε though; while
ἑαυτῷ εαυτου of himself; his own
Ιακωβ ιακωβ Iakōb; Iakov
ῥάβδον ραβδος rod
στυρακίνην στυρακινος green
καὶ και and; even
καρυίνην καρυινος and; even
πλατάνου πλατανος and; even
ἐλέπισεν λεπιζω he; him
Ιακωβ ιακωβ Iakōb; Iakov
λεπίσματα λεπισμα white
περισύρων περισυρω the
χλωρόν χλωρος green
ἐφαίνετο φαινω shine; appear
δὲ δε though; while
ἐπὶ επι in; on
ταῖς ο the
ῥάβδοις ραβδος rod
τὸ ο the
λευκόν λευκος white
ος who; what
ἐλέπισεν λεπιζω various; varied
30:37
וַ wa וְ and
יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take
לֹ֣ו lˈô לְ to
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
מַקַּ֥ל maqqˌal מַקֵּל rod
לִבְנֶ֛ה livnˈeh לִבְנֶה storax tree
לַ֖ח lˌaḥ לַח fresh
וְ wᵊ וְ and
ל֣וּז lˈûz לוּז almond tree
וְ wᵊ וְ and
עֶרְמֹ֑ון ʕermˈôn עֶרְמֹון plane-tree
וַ wa וְ and
יְפַצֵּ֤ל yᵊfaṣṣˈēl פצל peel
בָּהֵן֙ bāhˌēn בְּ in
פְּצָלֹ֣ות pᵊṣālˈôṯ פְּצָלָה peeled stripe
לְבָנֹ֔ות lᵊvānˈôṯ לָבָן white
מַחְשֹׂף֙ maḥśˌōf מַחְשֹׂף stripping
הַ ha הַ the
לָּבָ֔ן llāvˈān לָבָן white
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
מַּקְלֹֽות׃ mmaqlˈôṯ מַקֵּל rod
30:37. tollens ergo Iacob virgas populeas virides et amigdalinas et ex platanis ex parte decorticavit eas detractisque corticibus in his quae spoliata fuerant candor apparuit illa vero quae integra erant viridia permanserunt atque in hunc modum color effectus est varius
And Jacob took green robs of poplar, and of almond, and of place trees, and pilled them in part: so when the bark was taken off, in the parts that were pilled, there appeared whiteness: but the parts that were whole remained green: and by this means the colour was divers.
30:37. Then Jacob, taking green branches of poplar, and almond, and sycamore trees, debarked them in part. And when the bark was pulled off, in the parts that were stripped, there appeared whiteness, yet the parts that were left whole, remained green. And so, in this way the color was made variegated.
30:37. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-39: Первый прием: как опытный скотовод, Иаков утилизирует известную и древним чрезвычайную восприимчивость овец и коз к внешним впечатлениям и чувственным ощущениям во время случки — в водопойных корытах он кладет пред глазами разгоряченных в это время маток пестрые прутья тополя, явора и миндального дерева, искусно обнажив их от коры и сделав разноцветными. Последствием этого было массовое рождение животных с разного рода и формы пятнами и крапинами, которые, согласно условию (ст. 33–34), делались собственностью Иакова. Можно думать, что Иаков при этом «не на жезлы, остроганные, полагался, а ожидал божественной помощи» (отв. на вопр. 90, блаженного Феодорита), и что в совершавшемся было «много дивного и превышающего естественный порядок вещей» (Иоанн Златоуст, 57:609).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
37: Jacob's Ingenious Policy.B. C. 1745.
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. 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. 39 And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted. 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. 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. 42 But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's. 43 And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.
Here is Jacob's honest policy to make his bargain more advantageous to himself than it was likely to be. If he had not taken some course to help himself, it would have been a bad bargain indeed, which he knew Laban would never consider, or rather would be well pleased to see him a loser by, so little did Laban consult any one's interest but his own. Now Jacob's contrivances were, 1. To set peeled sticks before the cattle where they were watered, that, looking much at those unusual party-coloured sticks, by the power of imagination they might bring forth young ones in like manner party-coloured, v. 37-39. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motley colour. Note, It becomes a man to be master of his trade, whatever it is, and to be not only industrious, but ingenious in it, and to be versed in all its lawful arts and mysteries; for what is a man but his trade? There is a discretion which God teaches the husbandman (as plain a trade as that is), and which he ought to learn, Isa. xxviii. 26. 2. When he began to have a stock of ringstraked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as in the former contrivance; but would not let his own, that were of one colour, v. 40. Strong impressions, it seems, are made by the eye, with which therefore we have need to make a covenant. 3. When he found that his project succeeded, through the special blessing of God upon it, he contrived, by using it only with the stronger cattle, to secure to himself those that were most valuable, leaving the feebler to Laban, v. 41, 42. Thus Jacob increased exceedingly (v. 43), and grew very rich in a little time. This success of his policy, it is true, was not sufficient to justify it, if there had been any thing fraudulent or unjust in it, which we are sure there was not, for he did it by divine direction (ch. xxxi. 12); nor was there any thing in the thing itself but the honest improvement of a fair bargain, which the divine providence wonderfully prospered, both in justice to Jacob whom Laban had wronged and dealt hardly with and in pursuance of the particular promises made to him of the tokens of the divine favour, Note, Those who, while their beginning is small, are humble and honest, contented and industrious, are in a likely way to see their latter end greatly increasing. He that is faithful in a little shall be entrusted with more. He that is faithful in that which is another man's shall be entrusted with something of his own. Jacob, who had been a just servant, became a rich master.
Adam Clarke: Commentary on the Bible - 1831
30:37: Rods of green poplar - לבנה לח libneh lach. The libneh is generally understood to mean the white poplar; and the word lach, which is here joined to it, does not so much imply greenness of color as being fresh, in opposition to witheredness. Had they not been fresh - just cut off, he could not have pilled the bark from them.
And of the hazel - לוז luz, the nut or filbert tree, translated by others the almond tree; which of the two is here intended is not known.
And chestnut tree - ערמון armon, the plane tree, from ערם aram, he was naked. The plane tree is properly called by this name, because of the outer bark naturally peeling off, and leaving the tree bare in various places, having smooth places where it has fallen off. A portion of this bark the plane tree loses every year. The Septuagint translate it in the same way, πλατανος· and its name is supposed to be derived from πλατυς, broad, on account of its broad spreading branches, for which the plane tree is remarkable. So we find the Grecian army in Homer, Il. ii., ver. 307, sacrificing καλῃ ὑπο πλατανιστῳ, under a beautiful plane tree. Virgil, Geor. iv. 146, mentions,
- ministrantem platanum potantibus umbras.
The plane tree yielding the convivial shade.
And Petronius Arbiter in Satyr.: -
Nobilis aestivas platanus diffuderat umbras.
"The noble plane had spread its summer shade."
See more in Parkhurst. Such a tree would be peculiarly acceptable in hot countries, because of its shade.
Pilled white streaks in them - Probably cutting the bark through in a spiral line, and taking it off in a certain breadth all round the rods, so that the rods would appear party-colored, the white of the wood showing itself where the bark was stripped off.
Albert Barnes: Notes on the Bible - 1834
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. "Put his own folds by themselves." 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. "The man brake forth exceedingly" - 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 אלהים 'ĕ lohı̂ ym and יהוה yehovâ h are both employed in the piece, and, hence, their presence and interchange cannot indicate diversity of authorship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:37: Jacob: Gen 31:9-13
green poplar: Livneh is the white poplar, so called from the whiteness of its leaves, bark, and wood, from lavan to be white., hasel, Jerome, Hiller, Celsius, Dr. Shaw, Bochart, and other learned men, say, that luz is not the "hazel" but the almond-tree, as the word denotes both in Arabic and Syriac.
chestnut tree: The Heb. word â rmon, signifies "the plane-tree," so called from the bark naturally peeling off, and leaving the trunk naked, as its root â ram, signifies. Eze 31:8
Geneva 1599
30:37 And Jacob (l) 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.
(l) Jacob used no deceit in this for it was God's commandment as he declares in (Gen 31:9, Gen 31:11).
John Gill
30:37 And Jacob took him rods of green poplar,.... Of the white poplar tree, called green, not from the colour, but from the moisture, being such as were cut off of the tree:
and of the hazel and chestnut tree; the former some take to be the almond tree, as Saadiah Gaon, and others; and the latter to be the plantain or plane tree, so Ainsworth, and others:
and pilled white strakes in them; took off the bark of them in some places, and left it on in others, which made white strakes:
and made the white appear which was in the rods; that part of the rods which was stripped of the bark appeared white; and it appeared the whiter for the bark that was left on in other parts; and both made the rods to appear to have various colours, which was the design of Jacob in pilling them.
John Wesley
30:37 Here is Jacob's policy to make his bargain more advantageous to himself than it was likely to be: and if he had not taken some course to help himself, it would have been an ill bargain indeed; which he knew Laban would never have considered, who did not consult any one's interest but his own. Now Jacob's contrivances were, He set pilled sticks before the cattle where they were watered, that looking much at those unusual party - coloured sticks, by the power of imagination, they might bring forth young ones in like manner party - coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motly colour. When he began to have a flock of ring - straked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as he did the former. Whether this was honest policy, or no, may admit of a question. Read Gen 31:7-16, and the question is resolved.
Robert Jamieson, A. R. Fausset and David Brown
30:37 Jacob took rods, &c.--There are many varieties of the hazel, some of which are more erect than the common hazel, and it was probably one of these varieties Jacob employed. The styles are of a bright red color, when peeled; and along with them he took wands of other shrubs, which, when stripped of the bark, had white streaks. These, kept constantly before the eyes of the female at the time of gestation, his observation had taught him would have an influence, through the imagination, on the future offspring.
30:3830:38: Եւ դնէր զգաւազանսն զոր քերծոյր՝ յաւազանս ջրարբից ջրոյն. զի իբրեւ գայցեն խաշինքն ըմպել ջուր՝ հանդէ՛պ գաւազանացն զկծիցին յորժամ գայցեն ըմպել ջուր[273]։ [273] Ոմանք. Ջրարբից ջուրցն։
38 Քերծած գաւազանները նա դրեց ջրի գուռերի մէջ, որ երբ հօտերը գան ջուր խմելու, այդ գաւազանների մօտ բեղմնաւորուեն:
38 Եւ իր կեղուած գաւազանները ջուր խմցնելու աւազաններուն մէջ դրաւ, որպէս զի երբ հօտերը ջուր խմելու գան, այն գաւազանները ոչխարներուն առջեւ ըլլան եւ անոնք՝ խմելու եկած ատեննին տաքնան։
Եւ դնէր զգաւազանսն զոր քերծոյր` յաւազանս ջրարբից ջրոյն. զի իբրեւ գայցեն խաշինքն ըմպել ջուր, հանդէպ գաւազանացն զկծիցին, յորժամ գայցեն ըմպել ջուր:

30:38: Եւ դնէր զգաւազանսն զոր քերծոյր՝ յաւազանս ջրարբից ջրոյն. զի իբրեւ գայցեն խաշինքն ըմպել ջուր՝ հանդէ՛պ գաւազանացն զկծիցին յորժամ գայցեն ըմպել ջուր[273]։
[273] Ոմանք. Ջրարբից ջուրցն։
38 Քերծած գաւազանները նա դրեց ջրի գուռերի մէջ, որ երբ հօտերը գան ջուր խմելու, այդ գաւազանների մօտ բեղմնաւորուեն:
38 Եւ իր կեղուած գաւազանները ջուր խմցնելու աւազաններուն մէջ դրաւ, որպէս զի երբ հօտերը ջուր խմելու գան, այն գաւազանները ոչխարներուն առջեւ ըլլան եւ անոնք՝ խմելու եկած ատեննին տաքնան։
zohrab-1805▾ eastern-1994▾ western am▾
30:3838: и положил прутья с нарезкою перед скотом в водопойных корытах, куда скот приходил пить, и где, приходя пить, зачинал пред прутьями.
30:38 καὶ και and; even παρέθηκεν παρατιθημι pose; serve τὰς ο the ῥάβδους ραβδος rod ἃς ος who; what ἐλέπισεν λεπιζω in ταῖς ο the ληνοῖς ληνος trough; vat τῶν ο the ποτιστηρίων ποτιστηριον the ὕδατος υδωρ water ἵνα ινα so; that ὡς ως.1 as; how ἂν αν perhaps; ever ἔλθωσιν ερχομαι come; go τὰ ο the πρόβατα προβατον sheep πιεῖν πινω drink ἐνώπιον ενωπιος in the face; facing τῶν ο the ῥάβδων ραβδος rod ἐλθόντων ερχομαι come; go αὐτῶν αυτος he; him εἰς εις into; for τὸ ο the πιεῖν πινω drink
30:38 וַ wa וְ and יַּצֵּ֗ג yyaṣṣˈēḡ יצג set אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּקְלֹות֙ mmaqlôṯ מַקֵּל rod אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] פִּצֵּ֔ל piṣṣˈēl פצל peel בָּ bā בְּ in † הַ the רֳהָטִ֖ים rᵒhāṭˌîm רַהַט trough בְּ bᵊ בְּ in שִֽׁקֲתֹ֣ות šˈiqᵃṯˈôṯ שֹׁקֶת watering trough הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] תָּבֹ֨אןָ tāvˌōnā בוא come הַ ha הַ the צֹּ֤אן ṣṣˈōn צֹאן cattle לִ li לְ to שְׁתֹּות֙ šᵊttôṯ שׁתה drink לְ lᵊ לְ to נֹ֣כַח nˈōḵaḥ נֹכַח straightness הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle וַ wa וְ and יֵּחַ֖מְנָה yyēḥˌamnā יחם be hot בְּ bᵊ בְּ in בֹאָ֥ן vōʔˌān בוא come לִ li לְ to שְׁתֹּֽות׃ šᵊttˈôṯ שׁתה drink
30:38. posuitque eas in canalibus ubi effundebatur aqua ut cum venissent greges ad bibendum ante oculos haberent virgas et in aspectu earum conciperentAnd he put them in the troughs, where the water was poured out: that when the flocks should come to drink, they might have the rods before their eyes, and in the sight of them might conceive.
38. And he set the rods which he had peeled over against the flocks in the gutters in the watering troughs where the flocks came to drink; and they conceived when they came to drink.
30:38. And he placed them in the troughs, where the water was poured out, so that when the flocks had arrived to drink, they would have the branches before their eyes, and in their sight they might conceive.
30:38. 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.
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: и положил прутья с нарезкою перед скотом в водопойных корытах, куда скот приходил пить, и где, приходя пить, зачинал пред прутьями.
30:38
καὶ και and; even
παρέθηκεν παρατιθημι pose; serve
τὰς ο the
ῥάβδους ραβδος rod
ἃς ος who; what
ἐλέπισεν λεπιζω in
ταῖς ο the
ληνοῖς ληνος trough; vat
τῶν ο the
ποτιστηρίων ποτιστηριον the
ὕδατος υδωρ water
ἵνα ινα so; that
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἔλθωσιν ερχομαι come; go
τὰ ο the
πρόβατα προβατον sheep
πιεῖν πινω drink
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
ῥάβδων ραβδος rod
ἐλθόντων ερχομαι come; go
αὐτῶν αυτος he; him
εἰς εις into; for
τὸ ο the
πιεῖν πινω drink
30:38
וַ wa וְ and
יַּצֵּ֗ג yyaṣṣˈēḡ יצג set
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּקְלֹות֙ mmaqlôṯ מַקֵּל rod
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
פִּצֵּ֔ל piṣṣˈēl פצל peel
בָּ בְּ in
הַ the
רֳהָטִ֖ים rᵒhāṭˌîm רַהַט trough
בְּ bᵊ בְּ in
שִֽׁקֲתֹ֣ות šˈiqᵃṯˈôṯ שֹׁקֶת watering trough
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
תָּבֹ֨אןָ tāvˌōnā בוא come
הַ ha הַ the
צֹּ֤אן ṣṣˈōn צֹאן cattle
לִ li לְ to
שְׁתֹּות֙ šᵊttôṯ שׁתה drink
לְ lᵊ לְ to
נֹ֣כַח nˈōḵaḥ נֹכַח straightness
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
וַ wa וְ and
יֵּחַ֖מְנָה yyēḥˌamnā יחם be hot
בְּ bᵊ בְּ in
בֹאָ֥ן vōʔˌān בוא come
לִ li לְ to
שְׁתֹּֽות׃ šᵊttˈôṯ שׁתה drink
30:38. posuitque eas in canalibus ubi effundebatur aqua ut cum venissent greges ad bibendum ante oculos haberent virgas et in aspectu earum conciperent
And he put them in the troughs, where the water was poured out: that when the flocks should come to drink, they might have the rods before their eyes, and in the sight of them might conceive.
30:38. And he placed them in the troughs, where the water was poured out, so that when the flocks had arrived to drink, they would have the branches before their eyes, and in their sight they might conceive.
30:38. 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.
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Adam Clarke: Commentary on the Bible - 1831
30:38: And he set the rods which he had pilled before the flocks - It has long been an opinion that whatever makes a strong impression on the mind of a female in the time of conception and gestation, will have a corresponding influence on the mind or body of the fetus. This opinion is not yet rationally accounted for. It is not necessary to look for a miracle here; for though the fact has not been accounted for, it is nevertheless sufficiently plain that the effect does not exceed the powers of nature; and I have no doubt that the same modes of trial used by Jacob would produce the same results in similar cases. The finger of God works in nature myriads of ways unknown to us; we see effects without end, of which no rational cause can be assigned; it has pleased God to work thus and thus, and this is all that we know; and God mercifully hides the operations of his power from man in a variety of eases, that he may hide pride from him. Even with the little we know, how apt are we to be puffed up! We must adore God in a reverential silence on such subjects as these, confess our ignorance, and acknowledge that nature is the instrument by which he chooses to work, and that he performs all things according to the counsel of his own will, which is always infinitely wise and infinitely good.
John Gill
30:38 And he set the rods which he had pilled before the flocks,.... Opposite them, in the view of them:
in the gutters in the watering troughs, when the flocks came to drink; that is, in places of water, where troughs or vessels were made, into which the water ran convenient for the cattle to drink out of; and here he placed his party coloured rods right over against the flocks:
that they should conceive when they came to drink; as it was most likely they should when they were together at the water, and had refreshed themselves with it; and being "heated" (q), as the word signifies, with a desire of copulation, might conceive in sight of the above rods; which were set to move upon their imagination at the time of their conception, in order to produce cattle of different colours; to which no doubt he was directed of God, and it had, through his blessing, the wished for success, as follows:
(q) "incalescebant", Montanus, Vatablus, Drusius; "ut incalescerent", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
30:38 watering troughs--usually a long stone block hollowed out, from which several sheep could drink at once, but sometimes so small as to admit of only one drinking at a time.
30:3930:39: Եւ զկծէին խաշինքն ՚ի գաւազանսն, եւ ծնանէին խաշինքն գորշախայտս եւ պիսակս եւ խայտախարիւս։
39 Մաքիները գաւազանների մօտ բեղմնաւորւում էին եւ ծնում խայտաճամուկ, պտաւոր ու խատուտիկ գառներ:
39 Ու ոչխարները գաւազաններուն առջեւ տաքնալով՝ բոլորախայտ, պիսակ եւ խայտախարիւ գառներ կը ծնանէին։
Եւ զկծէին խաշինքն ի գաւազանսն, եւ ծնանէին խաշինքն գորշախայտս եւ պիսակս եւ խայտախարիւս:

30:39: Եւ զկծէին խաշինքն ՚ի գաւազանսն, եւ ծնանէին խաշինքն գորշախայտս եւ պիսակս եւ խայտախարիւս։
39 Մաքիները գաւազանների մօտ բեղմնաւորւում էին եւ ծնում խայտաճամուկ, պտաւոր ու խատուտիկ գառներ:
39 Ու ոչխարները գաւազաններուն առջեւ տաքնալով՝ բոլորախայտ, պիսակ եւ խայտախարիւ գառներ կը ծնանէին։
zohrab-1805▾ eastern-1994▾ western am▾
30:3939: И зачинал скот пред прутьями, и рождался скот пестрый, и с крапинами, и с пятнами.
30:39 ἐγκισσήσωσιν εγκισσαω the πρόβατα προβατον sheep εἰς εις into; for τὰς ο the ῥάβδους ραβδος rod καὶ και and; even ἔτικτον τικτω give birth; produce τὰ ο the πρόβατα προβατον sheep διάλευκα διαλευκος and; even ποικίλα ποικιλος various; varied καὶ και and; even σποδοειδῆ σποδοειδης spotted
30:39 וַ wa וְ and יֶּחֱמ֥וּ yyeḥᵉmˌû יחם be hot הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle אֶל־ ʔel- אֶל to הַ ha הַ the מַּקְלֹ֑ות mmaqlˈôṯ מַקֵּל rod וַ wa וְ and תֵּלַ֣דְןָ ttēlˈaḏnā ילד bear הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle עֲקֻדִּ֥ים ʕᵃquddˌîm עָקֹד twisted נְקֻדִּ֖ים nᵊquddˌîm נָקֹד speckled וּ û וְ and טְלֻאִֽים׃ ṭᵊluʔˈîm טלא patch
30:39. factumque est ut in ipso calore coitus oves intuerentur virgas et parerent maculosa et varia et diverso colore respersaAnd it came to pass that in the very heat of coition, the sheep beheld the rods, and brought forth spotted, and of divers colours, and speckled.
39. And the flocks conceived before the rods, and the flocks brought forth ringstraked, speckled, and spotted.
30:39. And it happened that, in the very heat of joining together, the sheep looked upon the branches, and they bore the blemished and the variegated, those speckled with diverse color.
30:39. And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.
And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted:

39: И зачинал скот пред прутьями, и рождался скот пестрый, и с крапинами, и с пятнами.
30:39
ἐγκισσήσωσιν εγκισσαω the
πρόβατα προβατον sheep
εἰς εις into; for
τὰς ο the
ῥάβδους ραβδος rod
καὶ και and; even
ἔτικτον τικτω give birth; produce
τὰ ο the
πρόβατα προβατον sheep
διάλευκα διαλευκος and; even
ποικίλα ποικιλος various; varied
καὶ και and; even
σποδοειδῆ σποδοειδης spotted
30:39
וַ wa וְ and
יֶּחֱמ֥וּ yyeḥᵉmˌû יחם be hot
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּקְלֹ֑ות mmaqlˈôṯ מַקֵּל rod
וַ wa וְ and
תֵּלַ֣דְןָ ttēlˈaḏnā ילד bear
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
עֲקֻדִּ֥ים ʕᵃquddˌîm עָקֹד twisted
נְקֻדִּ֖ים nᵊquddˌîm נָקֹד speckled
וּ û וְ and
טְלֻאִֽים׃ ṭᵊluʔˈîm טלא patch
30:39. factumque est ut in ipso calore coitus oves intuerentur virgas et parerent maculosa et varia et diverso colore respersa
And it came to pass that in the very heat of coition, the sheep beheld the rods, and brought forth spotted, and of divers colours, and speckled.
30:39. And it happened that, in the very heat of joining together, the sheep looked upon the branches, and they bore the blemished and the variegated, those speckled with diverse color.
30:39. And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:39: brought forth: Gen 31:9-12, Gen 31:38, Gen 31:40, Gen 31:42; Exo 12:35, Exo 12:36
John Gill
30:39 And the flocks conceived before the rods,.... At them, and in sight of them; which had such influence upon them through thee force of imagination, and a divine power and providence so directing and succeeding this device, that they
brought forth cattle ringstraked, speckled, and spotted; such as Jacob was to have for his hire; and, though there was no doubt a more than ordinary concourse of divine Providence attending this affair; yet there have been many strange things brought about in a natural way by the strength of imagination, as may be observed in those marks which women are said to mark their children with, while with child of them; as also in conceiving and bearing such like unto them they have fancied, as the woman that bore a blackamoor, through often looking at the picture of one in her chamber; and an Ethiopian queen, who by the same means bore a white child, fair and beautiful, which she exposed, lest she should be thought an adulteress (r): and what comes nearer to the case here, Jerom reports (s) the like things done in Spain among horses and mares, by placing beautiful horses before mares at the time of leaping; and the Apis, or Egyptian ox, which had peculiar spots in it, was produced in like manner, so that there was always in succession one of the same form and colour, as Austin asserts (t); and it may be observed, what is affirmed by some writers (u), that sheep will change their colours according to the different waters they drink of at the time of their being covered; and that some rivers drank of will make white sheep black, and black white, and others red and yellow. But as Jacob was directed of God to take this method, this is sufficient to justify him, and upon his blessing and providence the success depended, whatever there may be in nature to bring about such an effect; and as it was to do himself justice, who had been greatly injured by Laban, it was equally as just and righteous a thing to take this course, as it was for the Israelites by a divine direction to borrow jewels, &c. of the Egyptians, whereby they were repaid for their hard service. (This was written over one hundred years before the laws of genetics were discovered. We know that the result was from God not of Jacob's schemes. Ed.)
(r) Heliodor. Ethiopic. l. 4. c. 8. (s) Quaest. Heb. in Gen. fol. 70. L. M. (t) De Civit. Dei, l. 18. c. 5. (u) Aelian. de Animal. l. 8. c. 21. Plin. Nat. Hist. l. 2. c. 103.
30:4030:40: Եւ զորոջսն ուրո՛յն զատանէր Յակոբ, եւ կացուցանէր յանդիման մաքեացն. եւ զխոյ կապոյտ, եւ զամենայն գորշախայտն յօդեաց. եւ զատանէր իւր հօտս առանձինն. եւ ո՛չ խառնէր զնոսա ՚ի խաշինս Լաբանու։
40 Յակոբը էգ գառներն առանձնացնում էր ու դնում մաքիների դիմաց, նաեւ՝ մոխրագոյն խոյերը եւ բոլոր խայտաճամուկ ոչխարները: Նա իր հօտն առանձնացնում էր, չէր խառնում Լաբանի հօտերին:
40 Եւ Յակոբ կը զատէր գառները ու հօտերուն երեսը Լաբանի հօտերուն մէջ եղած բոլորախայտ ու ամէն սեւ ոչխարներուն կը դարձնէր եւ իր հօտերը զատ դրաւ ու զանոնք Լաբանի հօտերուն քով չդրաւ։
Եւ զորոջսն ուրոյն զատանէր Յակոբ, եւ [407]կացուցանէր յանդիման մաքեացն, եւ զխոյ կապոյտ եւ զամենայն գորշախայտն յօդեաց``. եւ զատանէր իւր հօտս առանձինն, եւ ոչ խառնէր զնոսա ի խաշինս Լաբանու:

30:40: Եւ զորոջսն ուրո՛յն զատանէր Յակոբ, եւ կացուցանէր յանդիման մաքեացն. եւ զխոյ կապոյտ, եւ զամենայն գորշախայտն յօդեաց. եւ զատանէր իւր հօտս առանձինն. եւ ո՛չ խառնէր զնոսա ՚ի խաշինս Լաբանու։
40 Յակոբը էգ գառներն առանձնացնում էր ու դնում մաքիների դիմաց, նաեւ՝ մոխրագոյն խոյերը եւ բոլոր խայտաճամուկ ոչխարները: Նա իր հօտն առանձնացնում էր, չէր խառնում Լաբանի հօտերին:
40 Եւ Յակոբ կը զատէր գառները ու հօտերուն երեսը Լաբանի հօտերուն մէջ եղած բոլորախայտ ու ամէն սեւ ոչխարներուն կը դարձնէր եւ իր հօտերը զատ դրաւ ու զանոնք Լաբանի հօտերուն քով չդրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:4040: И отделял Иаков ягнят и ставил скот лицем к пестрому и всему черному скоту Лаванову; и держал свои стада особо и не ставил их вместе со скотом Лавана.
30:40 τοὺς ο the δὲ δε though; while ἀμνοὺς αμνος lamb διέστειλεν διαστελλω enjoin; distinctly command Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἔστησεν ιστημι stand; establish ἐναντίον εναντιον next to; before τῶν ο the προβάτων προβατον sheep κριὸν κριος and; even πᾶν πας all; every ποικίλον ποικιλος various; varied ἐν εν in τοῖς ο the ἀμνοῖς αμνος lamb καὶ και and; even διεχώρισεν διαχωριζω divide; separate ἑαυτῷ εαυτου of himself; his own ποίμνια ποιμνιον flock καθ᾿ κατα down; by ἑαυτὸν εαυτου of himself; his own καὶ και and; even οὐκ ου not ἔμιξεν μιγνυμι mingle αὐτὰ αυτος he; him εἰς εις into; for τὰ ο the πρόβατα προβατον sheep Λαβαν λαβαν Laban; Lavan
30:40 וְ wᵊ וְ and הַ ha הַ the כְּשָׂבִים֮ kkᵊśāvîm כֶּשֶׂב young ram הִפְרִ֣יד hifrˈîḏ פרד divide יַעֲקֹב֒ yaʕᵃqˌōv יַעֲקֹב Jacob וַ֠ wa וְ and יִּתֵּן yyittˌēn נתן give פְּנֵ֨י pᵊnˌê פָּנֶה face הַ ha הַ the צֹּ֧אן ṣṣˈōn צֹאן cattle אֶל־ ʔel- אֶל to עָקֹ֛ד ʕāqˈōḏ עָקֹד twisted וְ wᵊ וְ and כָל־ ḵol- כֹּל whole ח֖וּם ḥˌûm חוּם ruttish בְּ bᵊ בְּ in צֹ֣אן ṣˈōn צֹאן cattle לָבָ֑ן lāvˈān לָבָן Laban וַ wa וְ and יָּֽשֶׁת־ yyˈāšeṯ- שׁית put לֹ֤ו lˈô לְ to עֲדָרִים֙ ʕᵃḏārîm עֵדֶר flock לְ lᵊ לְ to בַדֹּ֔ו vaddˈô בַּד linen, part, stave וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁתָ֖ם šāṯˌām שׁית put עַל־ ʕal- עַל upon צֹ֥אן ṣˌōn צֹאן cattle לָבָֽן׃ lāvˈān לָבָן Laban
30:40. divisitque gregem Iacob et posuit virgas ante oculos arietum erant autem alba quaeque et nigra Laban cetera vero Iacob separatis inter se gregibusAnd Jacob separated the flock, and put the rods in the troughs before the eyes of the rams: and all the white and the black were Laban's: and the rest were Jacob's, when the flocks were separated one from the other.
40. And Jacob separated the lambs, and set the faces of the flocks toward the ringstraked and all the black in the flock of Laban; and he put his own droves apart, and put them not unto Laban’s flock.
30:40. And Jacob divided the flock, and he set the branches in the troughs before the eyes of the rams. Now whatever was white or black belonged to Laban, but, in truth, the others belonged to Jacob, for the flocks were dispersed among one another.
30:40. 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.
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: И отделял Иаков ягнят и ставил скот лицем к пестрому и всему черному скоту Лаванову; и держал свои стада особо и не ставил их вместе со скотом Лавана.
30:40
τοὺς ο the
δὲ δε though; while
ἀμνοὺς αμνος lamb
διέστειλεν διαστελλω enjoin; distinctly command
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἔστησεν ιστημι stand; establish
ἐναντίον εναντιον next to; before
τῶν ο the
προβάτων προβατον sheep
κριὸν κριος and; even
πᾶν πας all; every
ποικίλον ποικιλος various; varied
ἐν εν in
τοῖς ο the
ἀμνοῖς αμνος lamb
καὶ και and; even
διεχώρισεν διαχωριζω divide; separate
ἑαυτῷ εαυτου of himself; his own
ποίμνια ποιμνιον flock
καθ᾿ κατα down; by
ἑαυτὸν εαυτου of himself; his own
καὶ και and; even
οὐκ ου not
ἔμιξεν μιγνυμι mingle
αὐτὰ αυτος he; him
εἰς εις into; for
τὰ ο the
πρόβατα προβατον sheep
Λαβαν λαβαν Laban; Lavan
30:40
וְ wᵊ וְ and
הַ ha הַ the
כְּשָׂבִים֮ kkᵊśāvîm כֶּשֶׂב young ram
הִפְרִ֣יד hifrˈîḏ פרד divide
יַעֲקֹב֒ yaʕᵃqˌōv יַעֲקֹב Jacob
וַ֠ wa וְ and
יִּתֵּן yyittˌēn נתן give
פְּנֵ֨י pᵊnˌê פָּנֶה face
הַ ha הַ the
צֹּ֧אן ṣṣˈōn צֹאן cattle
אֶל־ ʔel- אֶל to
עָקֹ֛ד ʕāqˈōḏ עָקֹד twisted
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
ח֖וּם ḥˌûm חוּם ruttish
בְּ bᵊ בְּ in
צֹ֣אן ṣˈōn צֹאן cattle
לָבָ֑ן lāvˈān לָבָן Laban
וַ wa וְ and
יָּֽשֶׁת־ yyˈāšeṯ- שׁית put
לֹ֤ו lˈô לְ to
עֲדָרִים֙ ʕᵃḏārîm עֵדֶר flock
לְ lᵊ לְ to
בַדֹּ֔ו vaddˈô בַּד linen, part, stave
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁתָ֖ם šāṯˌām שׁית put
עַל־ ʕal- עַל upon
צֹ֥אן ṣˌōn צֹאן cattle
לָבָֽן׃ lāvˈān לָבָן Laban
30:40. divisitque gregem Iacob et posuit virgas ante oculos arietum erant autem alba quaeque et nigra Laban cetera vero Iacob separatis inter se gregibus
And Jacob separated the flock, and put the rods in the troughs before the eyes of the rams: and all the white and the black were Laban's: and the rest were Jacob's, when the flocks were separated one from the other.
30:40. And Jacob divided the flock, and he set the branches in the troughs before the eyes of the rams. Now whatever was white or black belonged to Laban, but, in truth, the others belonged to Jacob, for the flocks were dispersed among one another.
30:40. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: Второй прием: кроме впечатления на овец и коз, производимого пестрыми прутьями, Иаков, имея в веду тот же закон природы, производил на них впечатление видом пестрого скота, заставляя последний проходить пред глазами маток, но, помня условие, не смешивать все-таки скот свой со скотом Лавана.
Adam Clarke: Commentary on the Bible - 1831
30:40: Jacob did separate the lambs, etc. - When Jacob undertook the care of Laban's flock, according to the agreement already mentioned, there were no party-colored sheep or goats among them, therefore the ring-streaked, etc., mentioned in this verse, must have been born since the agreement was made; and Jacob makes use of them precisely as he used the pilled rods, that, having these before their eyes during conception, the impression might be made upon their imagination which would lead to the results already mentioned.
John Gill
30:40 And Jacob did separate the lambs,.... The ringstraked, speckled, and spotted:
and set the faces of the flocks, that were all white:
towards the ringstraked, and all the brown in the flock of Laban; either to go before those that were all white, that they by looking at them might conceive and bring forth such, which was another artifice of Jacob's to increase his own sheep; or else he set at the water troughs the white sheep on one side of them, and on the opposite side the speckled ones, &c. that the same effect might also be produced the more successfully both by the rods and by the speckled lambs:
and he put his own flocks by themselves, and put them not unto Laban's cattle; partly that they might not be mixed together, but kept distinct, that what was his property might be discerned from Laban's; and partly, lest his spotted ones, being mixed with Laban's white sheep, by continual looking at them, should conceive and bring forth such likewise, and so his flocks be lessened.
30:4130:41: Եւ լինէր յորժամ զկծէին խաշինքն ՚ի խառնսն, եւ յղենային, դնէր Յակոբ զգաւազանսն յանդիման խաշանցն յաւազանսն, առ ՚ի զկծելոյ նոցա ըստ գաւազանացն[274]։ [274] Ոմանք. Եւ յղանային, դնէր յա՛՛։
41 Երբ գալիս էր մաքիների զուգաւորուելով յղիանալու ժամանակը, Յակոբը գաւազանները դնում էր մաքիների դիմաց, գուռերի մէջ, որպէսզի նրանք բեղմնաւորուեն գաւազանների մօտ,
41 Երբ զօրաւոր ոչխարները կը տաքնային, Յակոբ այն գաւազանները ոչխարներուն աչքին առջեւ՝ աւազաններուն մէջ կը դնէր, որպէս զի գաւազաններուն առջեւ տաքնան։
Եւ լինէր յորժամ զկծէին խաշինքն [408]ի խառնսն եւ յղենային``, դնէր Յակոբ զգաւազանսն յանդիման խաշանցն յաւազանսն, առ ի զկծելոյ նոցա ըստ գաւազանացն:

30:41: Եւ լինէր յորժամ զկծէին խաշինքն ՚ի խառնսն, եւ յղենային, դնէր Յակոբ զգաւազանսն յանդիման խաշանցն յաւազանսն, առ ՚ի զկծելոյ նոցա ըստ գաւազանացն[274]։
[274] Ոմանք. Եւ յղանային, դնէր յա՛՛։
41 Երբ գալիս էր մաքիների զուգաւորուելով յղիանալու ժամանակը, Յակոբը գաւազանները դնում էր մաքիների դիմաց, գուռերի մէջ, որպէսզի նրանք բեղմնաւորուեն գաւազանների մօտ,
41 Երբ զօրաւոր ոչխարները կը տաքնային, Յակոբ այն գաւազանները ոչխարներուն աչքին առջեւ՝ աւազաններուն մէջ կը դնէր, որպէս զի գաւազաններուն առջեւ տաքնան։
zohrab-1805▾ eastern-1994▾ western am▾
30:4141: Каждый раз, когда зачинал скот крепкий, Иаков клал прутья в корытах пред глазами скота, чтобы он зачинал пред прутьями.
30:41 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ᾧ ος who; what ἐνεκίσσησεν εγκισσαω the πρόβατα προβατον sheep ἐν εν in γαστρὶ γαστηρ stomach; pregnant λαμβάνοντα λαμβανω take; get ἔθηκεν τιθημι put; make Ιακωβ ιακωβ Iakōb; Iakov τὰς ο the ῥάβδους ραβδος rod ἐναντίον εναντιον next to; before τῶν ο the προβάτων προβατον sheep ἐν εν in ταῖς ο the ληνοῖς ληνος trough; vat τοῦ ο the ἐγκισσῆσαι εγκισσαω he; him κατὰ κατα down; by τὰς ο the ῥάβδους ραβδος rod
30:41 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole יַחֵם֮ yaḥēm יחם be hot הַ ha הַ the צֹּ֣אן ṣṣˈōn צֹאן cattle הַ ha הַ the מְקֻשָּׁרֹות֒ mᵊquššārôṯ קשׁר tie וְ wᵊ וְ and שָׂ֨ם śˌām שׂים put יַעֲקֹ֧ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּקְלֹ֛ות mmaqlˈôṯ מַקֵּל rod לְ lᵊ לְ to עֵינֵ֥י ʕênˌê עַיִן eye הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle בָּ bā בְּ in † הַ the רֳהָטִ֑ים rᵒhāṭˈîm רַהַט trough לְ lᵊ לְ to יַחְמֵ֖נָּה yaḥmˌēnnā יחם be hot בַּ ba בְּ in † הַ the מַּקְלֹֽות׃ mmaqlˈôṯ מַקֵּל rod
30:41. igitur quando primo tempore ascendebantur oves ponebat Iacob virgas in canalibus aquarum ante oculos arietum et ovium ut in earum contemplatione conciperentSo when the ewes went first to ram, Jacob put the rods in the roughs of water before the eyes of the rams, and of the ewes, that they might conceive while they were looking upon them:
41. And it came to pass, whensoever the stronger of the flock did conceive, that Jacob laid the rods before the eyes of the flock in the gutters, that they might conceive among the rods;
30:41. Therefore, when the first to arrive were climbing on the ewes, Jacob placed the branches in the troughs of water before the eyes of the rams and the sheep, so that they might conceive while they were gazing upon them.
30:41. 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.
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: Каждый раз, когда зачинал скот крепкий, Иаков клал прутья в корытах пред глазами скота, чтобы он зачинал пред прутьями.
30:41
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ος who; what
ἐνεκίσσησεν εγκισσαω the
πρόβατα προβατον sheep
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
λαμβάνοντα λαμβανω take; get
ἔθηκεν τιθημι put; make
Ιακωβ ιακωβ Iakōb; Iakov
τὰς ο the
ῥάβδους ραβδος rod
ἐναντίον εναντιον next to; before
τῶν ο the
προβάτων προβατον sheep
ἐν εν in
ταῖς ο the
ληνοῖς ληνος trough; vat
τοῦ ο the
ἐγκισσῆσαι εγκισσαω he; him
κατὰ κατα down; by
τὰς ο the
ῥάβδους ραβδος rod
30:41
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
יַחֵם֮ yaḥēm יחם be hot
הַ ha הַ the
צֹּ֣אן ṣṣˈōn צֹאן cattle
הַ ha הַ the
מְקֻשָּׁרֹות֒ mᵊquššārôṯ קשׁר tie
וְ wᵊ וְ and
שָׂ֨ם śˌām שׂים put
יַעֲקֹ֧ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּקְלֹ֛ות mmaqlˈôṯ מַקֵּל rod
לְ lᵊ לְ to
עֵינֵ֥י ʕênˌê עַיִן eye
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
בָּ בְּ in
הַ the
רֳהָטִ֑ים rᵒhāṭˈîm רַהַט trough
לְ lᵊ לְ to
יַחְמֵ֖נָּה yaḥmˌēnnā יחם be hot
בַּ ba בְּ in
הַ the
מַּקְלֹֽות׃ mmaqlˈôṯ מַקֵּל rod
30:41. igitur quando primo tempore ascendebantur oves ponebat Iacob virgas in canalibus aquarum ante oculos arietum et ovium ut in earum contemplatione conciperent
So when the ewes went first to ram, Jacob put the rods in the roughs of water before the eyes of the rams, and of the ewes, that they might conceive while they were looking upon them:
30:41. Therefore, when the first to arrive were climbing on the ewes, Jacob placed the branches in the troughs of water before the eyes of the rams and the sheep, so that they might conceive while they were gazing upon them.
30:41. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-42: Наконец, третий прием: желая иметь скот не только в большом количестве, но и хорошего качества, а с другой стороны — не сделать увеличение своего скота слишком заметным Лавану, Иаков означенные два приема применял только в то время, когда зачинался скот крепкий, т. е. ранней весной (Rosenmuller, Scholia, 1:1, p. 478–479), а когда имел зачинаться скот слабый, то предоставлял дело самой природе, и скот рождался одноцветный, достававшийся Лавану.
Adam Clarke: Commentary on the Bible - 1831
30:41: Whensoever the stronger cattle did conceive - The word מקשרות mekushsharoth, which we translate stronger, is understood by several of the ancient interpreters as signifying the early, first-born, or early spring cattle; and hence it is opposed to עטפים atuphim, which we translate feeble, and which Symmachus properly renders δευτερογονοι, cattle of the second birth, as he renders the word mekushsharoth by πρωτογονοι, cattle of the first or earliest birth. Now this does not apply merely to two births from the same female in one year, which actually did take place according to the rabbins, the first in Nisan, about our March, and the second in Tisri, about our September; but it more particularly refers to early and late lambs, etc., in the same year; as those that are born just at the termination of winter, and in the very commencement of spring, are every way more valuable than those which were born later in the same spring. Jacob therefore took good heed not to try his experiments with those late produced cattle, because he knew these would produce a degenerate breed, but with the early cattle, which were strong and vigorous, by which his breed must be improved. Hence the whole flock of Laban must be necessarily injured, while Jacob's flock was preserved in a state of increasing perfection. All this proves a consummate knowledge in Jacob of his pastoral office. If extensive breeders in this country were to attend to the same plan, our breed would be improved in a most eminent degree. What a fund of instruction upon almost every subject is to be found in the sacred writings!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:41: whensoever the stronger cattle did conceive: As the means which Jacob used would not in general produce similar effects, nay, probably the experiment was never in any other instance tried with effect, it is more in harmony with Divine truth to suppose that he was directed by some Divine intimation; and rendered successful, if not by a direct miracle, yet at least by the Lord's giving a new and uncommon bias to the tendency of natural causes. Gen 30:41
Carl Friedrich Keil and Franz Delitzsch
30:41
He did not adopt the trick with the rods, however, on every occasion of copulation, for the sheep in those countries lamb twice a year, but only at the copulation of the strong sheep (המקשּׁרות the bound ones, i.e., firm and compact), - Luther, "the spring flock;" ליחמנּה inf. Pi. "to conceive it (the young);" - but not "in the weakening of the sheep," i.e., when they were weak, and would produce weak lambs. The meaning is probably this: he only adopted this plan at the summer copulation, not the autumn; for, in the opinion of the ancients (Pliny, Columella), lambs that were conceived in the spring and born in the autumn were stronger than those born in the spring (cf. Bochart l.c. p. 582). Jacob did this, possibly, less to spare Laban, than to avoid exciting suspicion, and so leading to the discovery of his trick. - In Gen 30:43 the account closes with the remark, that the man increased exceedingly, and became rich in cattle (רבּות צאן many head of sheep and goats) and slaves, without expressing approbation of Jacob's conduct, or describing his increasing wealth as a blessing from God. The verdict is contained in what follows.
Geneva 1599
30:41 And it came to pass, whensoever the (m) 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.
(m) As they which took the ram about September and brought forth about March: so the feebler in March and lamb in September.
John Gill
30:41 And it came to pass, whensoever the stronger cattle did conceive,.... Whose limbs were well compact, and were strong and healthy:
that Jacob laid the rods before the eyes of the cattle in the gutters,
that they might conceive among the rods; and bring forth party coloured ones, and such as were robust and strong like themselves; and this was another device of Jacob's to get the best of the flock. Aben Ezra thinks this refers to the two seasons of the year, when the flocks conceived; the one was in Nisan, in the spring, and such as were brought on that conception were strong, and therefore Jacob chose to lay the rods in the gutters at that time, that he might have the best cattle; and so the Targum of Jonathan calls these here the forward ones, as it does those in Gen 30:42 we render feeble, the latter ones; which, according to Aben Ezra, conceived in Tisri or September, and what they brought were weak and feeble. (Based on the laws of genetics, Jacob's breeding of the best of the flock would produce higher quality offspring. Ed.)
30:4230:42: Եւ յորժամ ծնանէին խաշինքն՝ ո՛չ դնէր։ Եւ լինէր աննշանն Լաբանու, եւ նշանաւորն Յակոբայ։
42 իսկ երբ մաքիները ծնում էին, այլեւս չէր դնում: Նշան չունեցողները լինում էին Լաբանի սեփականութիւնը, իսկ նշան ունեցողները՝ Յակոբի:
42 Բայց տկար ոչխարներուն չէր դներ. այսպէս տկարները Լաբանին ու զօրաւորները՝ Յակոբին կ’ըլլային։
Եւ յորժամ [409]ծնանէին խաշինքն` ոչ դնէր. եւ լինէր [410]աննշանն Լաբանու, եւ [411]նշանաւորն Յակոբայ:

30:42: Եւ յորժամ ծնանէին խաշինքն՝ ո՛չ դնէր։ Եւ լինէր աննշանն Լաբանու, եւ նշանաւորն Յակոբայ։
42 իսկ երբ մաքիները ծնում էին, այլեւս չէր դնում: Նշան չունեցողները լինում էին Լաբանի սեփականութիւնը, իսկ նշան ունեցողները՝ Յակոբի:
42 Բայց տկար ոչխարներուն չէր դներ. այսպէս տկարները Լաբանին ու զօրաւորները՝ Յակոբին կ’ըլլային։
zohrab-1805▾ eastern-1994▾ western am▾
30:4242: А когда зачинал скот слабый, тогда он не клал. И доставался слабый [скот] Лавану, а крепкий Иакову.
30:42 ἡνίκα ηνικα whenever; when δ᾿ δε though; while ἂν αν perhaps; ever ἔτεκον τικτω give birth; produce τὰ ο the πρόβατα προβατον sheep οὐκ ου not ἐτίθει τιθημι put; make ἐγένετο γινομαι happen; become δὲ δε though; while τὰ ο the ἄσημα ασημος unremarkable τοῦ ο the Λαβαν λαβαν the δὲ δε though; while ἐπίσημα επισημος notorious; notable τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov
30:42 וּ û וְ and בְ vᵊ בְּ in הַעֲטִ֥יף haʕᵃṭˌîf עטף faint הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle לֹ֣א lˈō לֹא not יָשִׂ֑ים yāśˈîm שׂים put וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be הָ hā הַ the עֲטֻפִים֙ ʕᵃṭufîm עָטוּף feeble לְ lᵊ לְ to לָבָ֔ן lāvˈān לָבָן Laban וְ wᵊ וְ and הַ ha הַ the קְּשֻׁרִ֖ים qqᵊšurˌîm קשׁר tie לְ lᵊ לְ to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:42. quando vero serotina admissura erat et conceptus extremus non ponebat eas factaque sunt ea quae erant serotina Laban et quae primi temporis IacobBut when the latter coming was, and the last conceiving, he did not put them. And those that were late ward, become Laban's: and they of the first time, Jacob's.
42. but when the flock were feeble, he put them not in: so the feebler were Laban’s, and the stronger Jacob’s.
30:42. Yet when the late arrivals and the last to conceive were let in, he did not place these. And so those that arrived late became Laban’s, and those that arrived first became Jacob’s.
30:42. But when the cattle were feeble, he put [them] not in: so the feebler were Laban’s, and the stronger Jacob’s.
But when the cattle were feeble, he put [them] not in: so the feebler were Laban' s, and the stronger Jacob' s:

42: А когда зачинал скот слабый, тогда он не клал. И доставался слабый [скот] Лавану, а крепкий Иакову.
30:42
ἡνίκα ηνικα whenever; when
δ᾿ δε though; while
ἂν αν perhaps; ever
ἔτεκον τικτω give birth; produce
τὰ ο the
πρόβατα προβατον sheep
οὐκ ου not
ἐτίθει τιθημι put; make
ἐγένετο γινομαι happen; become
δὲ δε though; while
τὰ ο the
ἄσημα ασημος unremarkable
τοῦ ο the
Λαβαν λαβαν the
δὲ δε though; while
ἐπίσημα επισημος notorious; notable
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
30:42
וּ û וְ and
בְ vᵊ בְּ in
הַעֲטִ֥יף haʕᵃṭˌîf עטף faint
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
לֹ֣א lˈō לֹא not
יָשִׂ֑ים yāśˈîm שׂים put
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
הָ הַ the
עֲטֻפִים֙ ʕᵃṭufîm עָטוּף feeble
לְ lᵊ לְ to
לָבָ֔ן lāvˈān לָבָן Laban
וְ wᵊ וְ and
הַ ha הַ the
קְּשֻׁרִ֖ים qqᵊšurˌîm קשׁר tie
לְ lᵊ לְ to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
30:42. quando vero serotina admissura erat et conceptus extremus non ponebat eas factaque sunt ea quae erant serotina Laban et quae primi temporis Iacob
But when the latter coming was, and the last conceiving, he did not put them. And those that were late ward, become Laban's: and they of the first time, Jacob's.
30:42. Yet when the late arrivals and the last to conceive were let in, he did not place these. And so those that arrived late became Laban’s, and those that arrived first became Jacob’s.
30:42. But when the cattle were feeble, he put [them] not in: so the feebler were Laban’s, and the stronger Jacob’s.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
30:42 And when the cattle were feeble, he put them not in,.... Or "when covered", as Menachem, that is, with wool, and so not so desirous of copulation with the males, nor so fit and strong for generation; and therefore he put not in the rods into the gutters, partly that he might have none feeble in his flock, and partly that he might not spoil Laban of his whole flock, strong and weak:
so the feebler were Laban's, and the stronger Jacob's; not only his flocks became more numerous than Laban's, but were a better quality.
30:4330:43: Եւ մեծացա՛ւ այրն յոյժ յո՛յժ, եւ եղեւ նորա ոչխար եւ արջառ յոյժ, ծառայք եւ աղախնայք, ուղտք եւ էշք[275]։[275] Այլք. Եւ ծառայք եւ աղախ՛՛։
43 Այսպիսով Յակոբը չափազանց շատ հարստացաւ. նա ունեցաւ շատ ոչխարներ ու արջառներ, ծառաներ ու աղախիններ, ուղտեր ու էշեր:
43 Եւ Յակոբ խիստ հարստացաւ եւ շատ հօտեր եւ աղախիններ ու ծառաներ եւ ուղտեր ու էշեր ունեցաւ։
Եւ մեծացաւ այրն յոյժ յոյժ, եւ եղեւ նորա ոչխար եւ արջառ յոյժ, ծառայք եւ աղախնայք, ուղտք եւ էշք:

30:43: Եւ մեծացա՛ւ այրն յոյժ յո՛յժ, եւ եղեւ նորա ոչխար եւ արջառ յոյժ, ծառայք եւ աղախնայք, ուղտք եւ էշք[275]։
[275] Այլք. Եւ ծառայք եւ աղախ՛՛։
43 Այսպիսով Յակոբը չափազանց շատ հարստացաւ. նա ունեցաւ շատ ոչխարներ ու արջառներ, ծառաներ ու աղախիններ, ուղտեր ու էշեր:
43 Եւ Յակոբ խիստ հարստացաւ եւ շատ հօտեր եւ աղախիններ ու ծառաներ եւ ուղտեր ու էշեր ունեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:4343: И сделался этот человек весьма, весьма богатым, и было у него множество мелкого скота, и рабынь, и рабов, и верблюдов, и ослов.
30:43 καὶ και and; even ἐπλούτησεν πλουτεω enrich; be / get rich ὁ ο the ἄνθρωπος ανθρωπος person; human σφόδρα σφοδρα vehemently; tremendously σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him κτήνη κτηνος livestock; animal πολλὰ πολυς much; many καὶ και and; even βόες βους ox καὶ και and; even παῖδες παις child; boy καὶ και and; even παιδίσκαι παιδισκη girl; maid καὶ και and; even κάμηλοι καμηλος camel καὶ και and; even ὄνοι ονος donkey
30:43 וַ wa וְ and יִּפְרֹ֥ץ yyifrˌōṣ פרץ break הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man מְאֹ֣ד mᵊʔˈōḏ מְאֹד might מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹו֙ lˌô לְ to צֹ֣אן ṣˈōn צֹאן cattle רַבֹּ֔ות rabbˈôṯ רַב much וּ û וְ and שְׁפָחֹות֙ šᵊfāḥôṯ שִׁפְחָה maidservant וַ wa וְ and עֲבָדִ֔ים ʕᵃvāḏˈîm עֶבֶד servant וּ û וְ and גְמַלִּ֖ים ḡᵊmallˌîm גָּמָל camel וַ wa וְ and חֲמֹרִֽים׃ ḥᵃmōrˈîm חֲמֹור he-ass
30:43. ditatusque est homo ultra modum et habuit greges multos ancillas et servos camelos et asinosAnd the man was enriched exceedingly, and he had many flocks, maid servants and men servants, camels and asses.
43. And the man increased exceedingly, and had large flocks, and maidservants and menservants, and camels and asses.
30:43. And the man was enriched beyond limit, and he had many flocks, women servants and men servants, camels and donkeys.
30:43. And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.
And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses:

43: И сделался этот человек весьма, весьма богатым, и было у него множество мелкого скота, и рабынь, и рабов, и верблюдов, и ослов.
30:43
καὶ και and; even
ἐπλούτησεν πλουτεω enrich; be / get rich
ο the
ἄνθρωπος ανθρωπος person; human
σφόδρα σφοδρα vehemently; tremendously
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτῷ αυτος he; him
κτήνη κτηνος livestock; animal
πολλὰ πολυς much; many
καὶ και and; even
βόες βους ox
καὶ και and; even
παῖδες παις child; boy
καὶ και and; even
παιδίσκαι παιδισκη girl; maid
καὶ και and; even
κάμηλοι καμηλος camel
καὶ και and; even
ὄνοι ονος donkey
30:43
וַ wa וְ and
יִּפְרֹ֥ץ yyifrˌōṣ פרץ break
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
מְאֹ֣ד mᵊʔˈōḏ מְאֹד might
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לֹו֙ lˌô לְ to
צֹ֣אן ṣˈōn צֹאן cattle
רַבֹּ֔ות rabbˈôṯ רַב much
וּ û וְ and
שְׁפָחֹות֙ šᵊfāḥôṯ שִׁפְחָה maidservant
וַ wa וְ and
עֲבָדִ֔ים ʕᵃvāḏˈîm עֶבֶד servant
וּ û וְ and
גְמַלִּ֖ים ḡᵊmallˌîm גָּמָל camel
וַ wa וְ and
חֲמֹרִֽים׃ ḥᵃmōrˈîm חֲמֹור he-ass
30:43. ditatusque est homo ultra modum et habuit greges multos ancillas et servos camelos et asinos
And the man was enriched exceedingly, and he had many flocks, maid servants and men servants, camels and asses.
30:43. And the man was enriched beyond limit, and he had many flocks, women servants and men servants, camels and donkeys.
30:43. And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: Приобретаемый все в большем количестве скот Иаков продавал и променивал на нужные ему предметы: так он обогатился, — благословение Исаака явно начало сбываться над Иаковом. Но вместе с тем отношения его к Лавану стали обостряться — снова создавалось для Иакова положение вещей, требовавшее божественного содействия и руководства, и оно было дано ему (гл. 32–33).
Adam Clarke: Commentary on the Bible - 1831
30:43: And the man increased exceedingly - No wonder, when he used such means as the above. And had maid-servants, and men-servants - he was obliged to increase these as his cattle multiplied. And camels and asses, to transport his tents, baggage, and family from place to place, being obliged often to remove for the benefit of pasturage.
We have already seen many difficulties in this chapter, and strange incidents, for which we are not able to account. 1. The vicarious bearing of children; 2. The nature and properties of the mandrakes; 3. The bargain of Jacob and Laban; and 4. The business of the party-coloured flocks produced by means of the females looking at the variegated rods. These, especially the three last, may be ranked among the most difficult things in this book. Without encumbering the page with quotations and opinions, I have given the best sense I could; and think it much better and safer to confess ignorance, than, under the semblance of wisdom and learning, to multiply conjectures. Jacob certainly manifested much address in the whole of his conduct with Laban; but though nothing can excuse overreaching or insincerity, yet no doubt Jacob supposed himself justified in taking these advantages of a man who had greatly injured and defrauded him. Had Jacob got Rachel at first, for whom he had honestly and faithfully served seven years, there is no evidence whatever that he would have taken a second wife. Laban, by having imposed his eldest daughter upon him, and by obliging him to serve seven years for her who never was an object of his affection, acted a part wholly foreign to every dictate of justice and honesty; (for though it was a custom in that country not to give the younger daughter in marriage before the elder, yet, as he did not mention this to Jacob, it cannot plead in his excuse); therefore, speaking after the manner of men, he had reason to expect that Jacob should repay him in his own coin, and right himself by whatever means came into his power; and many think that he did not transgress the bounds of justice, even in the business of the party-coloured cattle.
The talent possessed by Jacob was a most dangerous one; he was what may be truly called a scheming man; his wits were still at work, and as he devised so he executed, being as fruitful in expedients as he was in plans. This was the principal and the most prominent characteristic of his life; and whatever was excessive here was owing to his mother's tuition; she was evidently a woman who paid little respect to what is called moral principle, and sanctified all kinds of means by the goodness of the end at which she aimed; which in social, civil, and religious life, is the most dangerous principle on which a person can possibly act. In this art she appears to have instructed her son; and, unfortunately for himself, he was in some instances but too apt a proficient. Early habits are not easily rooted out, especially those of a bad kind. Next to the influence and grace of the Spirit of God is a good and religious education. Parents should teach their children to despise and abhor low cunning, to fear a lie, and tremble at an oath; and in order to be successful, they should illustrate their precepts by their own regular and conscientious example. How far God approved of the whole of Jacob's conduct I shall not inquire; it is certain that he attributes his success to Divine interposition, and God himself censures Laban's conduct towards him; see Gen 31:7-12. But still he appears to have proceeded farther than this interposition authorized him to go, especially in the means he used to improve his own breed, which necessarily led to the deterioration of Laban's cattle; for, after the transactions referred to above, these cattle could be of but little worth. The whole account, with all its lights and shades, I consider as another proof of the impartiality of the Divine historian, and a strong evidence of the authenticity of the Pentateuch. Neither the spirit of deceit, nor the partiality of friendship, could ever pen such an account.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:43: Gen 30:30, Gen 13:2, Gen 24:35, Gen 26:13, Gen 26:14, Gen 28:15, Gen 31:7, Gen 31:8, Gen 31:42, Gen 32:10, Gen 33:11, Gen 36:7; Ecc 2:7; Eze 39:10; The Lord will, in one way or other, honour those who simply trust his providence.
John Gill
30:43 And the man increased exceedingly,.... Jacob grew very rich:
and had much cattle; the greater part of Laban's flocks brought forth speckled, spotted, and brown cattle, which, according to agreement, were Jacob's:
and maidservants, and menservants; which he got to take care of his household affairs, and to assist him in keeping his flocks:
and camels, and asses; for his flocks increasing so very much, he sold many of his sheep at a good price, as Jarchi observes, and with it bought camels and asses; and these were very fit for his use, when he should be obliged or think fit to remove into his own country, and which he was meditating, and had a direction from the Lord for, as in the following chapter.