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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Jacob comes to the well of Haran. (1–8)
His interview with Rachel, Laban enter- (9–14)
tains him. Jacob's covenant for Rachel, Laban's (15–30)
deceit. Leah's sons. (31–35.)

This chapter gives us an account of God's providences concerning Jacob, pursuant to the promises made to him in the foregoing chapter. I. How he was brought in safety to his journey's end, and directed to his relations there, who bade him welcome, ver. 1-14. II. How he was comfortably disposed of in marriage, ver. 15-30. III. How his family was built up in the birth of four sons, ver. 31-35. The affairs of princes and mighty nations that were then in being are not recorded in the book of God, but are left to be buried in oblivion; while these small domestic concerns of holy Jacob are particularly recorded with their minute circumstances, that they may be in everlasting remembrance. For "the memory of the just is blessed."
Adam Clarke: Commentary on the Bible - 1831
Jacob proceeds on his journey, Gen 29:1. Comes to a well where the flocks of his uncle Laban, as well as those of several others, were usually watered, Gen 29:2, Gen 29:3. Inquires from the shepherds concerning Laban and his family, Gen 29:4-6. While they are conversing about watering the sheep, Gen 29:7, Gen 29:8, Rachel arrives, Gen 29:9. He assists her to water her flock, Gen 29:10; makes himself known unto her, Gen 29:11, Gen 29:12. She hastens home and communicates the tidings of Jacob's arrival to her father, Gen 29:12. Laban hastens to the well, embraces Jacob, and brings him home, Gen 29:13. After a month's stay, Laban proposes to give Jacob wages, Gen 29:14, Gen 29:15. Leah and Rachel described, Gen 29:16, Gen 29:17. Jacob proposes to serve seven years for Rachel, Gen 29:18. Laban consents, Gen 29:19. When the seven years were fulfilled, Jacob demands his wife, Gen 29:20, Gen 29:21. Laban makes a marriage feast, Gen 29:22; and in the evening substitutes Leah for Rachel, to whom he gives Zilpah for handmaid, Gen 29:23, Gen 29:24. Jacob discovers the fraud, and upbraids Laban, Gen 29:25. He excuses himself, Gen 29:26; and promises to give him Rachel for another seven years of service, Gen 29:27. After abiding a week with Leah, he receives Rachel for wife, to whom Laban gives Bilhah for handmaid, Gen 29:28, Gen 29:29. Jacob loves Rachel more than Leah, and serves seven years for her, Gen 29:30. Leah being despised, the Lord makes her fruitful, while Rachel continues barren, Gen 29:31. Leah bears Reuben, Gen 29:32, and Simeon, Gen 29:33, and Levi, Gen 29:34, and Judah; after which she leaves off bearing, Gen 29:35.
Albert Barnes: Notes on the Bible - 1834
- Jacob's Marriage
6. רחל rā chē l, Rachel, "a ewe."
16. לאה lê'â h, Leah, "wearied."
24. זלפה zı̂ lpâ h, Zilpah, "drop?"
29. בלהה bı̂ lhâ h, Bilhah, "timidity."
32. ראוּבן re'uvbē n, Reuben, "behold a son." A paronomasia in allusion to the phrase בעניי ראה be‛ ā nyı̂ y rā'â h. Derivatives and compounds, being formed by the common speaker, are sometimes founded upon resemblance in sound, and not always on precise forms of the original sentence which prompted them.
33. שׁמעין shı̂ m‛ ô n, Shim'on, "hearing, answer."
34. לוי lê vı̂ y, Levi, "junction, union."
35. יחוּדה yehû dâ h, Jehudah, "praised."
In this chapter and the following, Jacob grows from a solitary fugitive with a staff in his hand Gen 32:10 to be the father of a large family and the owner of great wealth. He proves himself to be a man of patience and perseverance, and the Lord according to promise is with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 29:1, Jacob comes to the well of Haran; Gen 29:9, He becomes acquainted with Rachel; Gen 29:13, Laban entertains him; Gen 29:18, Jacob covenants for Rachel; Gen 29:23, He is deceived by Laban with Leah; Gen 29:28, He marries also Rachel, and serves for her seven years more; Gen 29:32, Leah bears Reuben; Gen 29:33, Simeon; Gen 29:34, Levi; Gen 29:35, and Judah.
John Gill
INTRODUCTION TO GENESIS 29
This chapter informs us of Jacob's coming to a well near Haran, where meeting with some shepherds he inquires after Laban, Gen 29:1; and there also with Rachel his daughter, the shepherds made known to him, and acquainted her who he was, Gen 29:9; upon which she ran to her father, and told him who was at the well, who went forth and brought him to his house, and kindly entertained him, Gen 29:13; with whom he agreed to stay and serve seven years for Rachel his daughter, Gen 29:15; at the end of which Jacob demands his wife, but instead of Rachel, Leah was brought to him as his wife, Gen 29:21; which being discovered, and complained of, it was proposed he should have Rachel also, provided he would serve yet seven years more, to which he agreed, Gen 29:26; and the chapter is concluded with an account of four sons being born to Jacob of Leah, Gen 29:31.
29:129:1: Եւ զոտս իւր ամբարձեալ Յակոբայ գնա՛լ յերկիրն արեւելից, առ Լաբան որդի Բաթուելի Ասորւոյ, եղբայր Ռեբեկայ՝ մօր Յակոբայ եւ Եսաւայ։
1 Յակոբը վեր կացաւ գնաց արեւելեան երկիրը, ասորի Բաթուէլի որդի Լաբանի մօտ, որը Ռեբեկայի՝ Յակոբի ու Եսաւի մօր եղբայրն էր:
29 Եւ Յակոբ ճամբայ ելաւ* ու արեւելեան ժողովուրդներուն երկիրը հասաւ։
Եւ զոտս իւր ամբարձեալ Յակոբայ գնալ յերկիրն արեւելից, [373]առ Լաբան որդի Բաթուելի Ասորւոյ, եղբայր Ռեբեկայ, մօր Յակոբայ եւ Եսաւայ:

29:1: Եւ զոտս իւր ամբարձեալ Յակոբայ գնա՛լ յերկիրն արեւելից, առ Լաբան որդի Բաթուելի Ասորւոյ, եղբայր Ռեբեկայ՝ մօր Յակոբայ եւ Եսաւայ։
1 Յակոբը վեր կացաւ գնաց արեւելեան երկիրը, ասորի Բաթուէլի որդի Լաբանի մօտ, որը Ռեբեկայի՝ Յակոբի ու Եսաւի մօր եղբայրն էր:
29 Եւ Յակոբ ճամբայ ելաւ* ու արեւելեան ժողովուրդներուն երկիրը հասաւ։
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29:11: И встал Иаков и пошел в землю сынов востока.
29:1 καὶ και and; even ἐξάρας εξαιρω lift out / up; remove Ιακωβ ιακωβ Iakōb; Iakov τοὺς ο the πόδας πους foot; pace ἐπορεύθη πορευομαι travel; go εἰς εις into; for γῆν γη earth; land ἀνατολῶν ανατολη springing up; east πρὸς προς to; toward Λαβαν λαβαν the υἱὸν υιος son Βαθουηλ βαθουηλ the Σύρου συρος Syros; Siros ἀδελφὸν αδελφος brother δὲ δε though; while Ρεβεκκας ρεβεκκα Rebecca μητρὸς μητηρ mother Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ησαυ ησαυ Ēsau; Isav
29:1 וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk אַ֥רְצָה ʔˌarṣā אֶרֶץ earth בְנֵי־ vᵊnê- בֵּן son קֶֽדֶם׃ qˈeḏem קֶדֶם front
29:1. profectus ergo Iacob venit ad terram orientalemThen Jacob went on in his journey, and came into the east country.
1. Then Jacob went on his journey, and came to the land of the children of the east.
Then Jacob went on his journey, and came into the land of the people of the east:

1: И встал Иаков и пошел в землю сынов востока.
29:1
καὶ και and; even
ἐξάρας εξαιρω lift out / up; remove
Ιακωβ ιακωβ Iakōb; Iakov
τοὺς ο the
πόδας πους foot; pace
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
γῆν γη earth; land
ἀνατολῶν ανατολη springing up; east
πρὸς προς to; toward
Λαβαν λαβαν the
υἱὸν υιος son
Βαθουηλ βαθουηλ the
Σύρου συρος Syros; Siros
ἀδελφὸν αδελφος brother
δὲ δε though; while
Ρεβεκκας ρεβεκκα Rebecca
μητρὸς μητηρ mother
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ησαυ ησαυ Ēsau; Isav
29:1
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
אַ֥רְצָה ʔˌarṣā אֶרֶץ earth
בְנֵי־ vᵊnê- בֵּן son
קֶֽדֶם׃ qˈeḏem קֶדֶם front
29:1. profectus ergo Iacob venit ad terram orientalem
Then Jacob went on in his journey, and came into the east country.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Укрепленный небесным виденьем, Иаков продолжает путь и приходит «в землю сынов востока»; «сыны востока» — обычно жители Аравии (Суд 6:33; Иов 1:3; Ис 11:14); здесь (как в Чис 23:7) — в более обширном значении, в приложении к жителям Сирии. По Мидрашу, Исав послал сына своего Элифаза преследовать Иакова, но он не причинил ему никакого вреда.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-8: Jacob's Arrival at Padan-aram.B. C. 1760.
1 Then Jacob went on his journey, and came into the land of the people of the east. 2 And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth. 3 And thither were all the flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place. 4 And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we. 5 And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. 6 And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. 7 And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them. 8 And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep.
All the stages Israel's march to Canaan are distinctly noticed, but no particular journal is kept of Jacob's expedition further than Beth-el; no, he had no more such happy nights as he had at Beth-el, no more such visions of the Almighty. That was intended for a feast; he must not expect it to be his daily bread. But, 1. We are here told how cheerfully he proceeded in his journey after the sweet communion he had with God at Beth-el: Then Jacob lifted up his feet; so the margin reads it, v. 1. Then he went on with cheerfulness and alacrity, not burdened with his cares, nor cramped with his fears, being assured of God's gracious presence with him. Note, After the visions we have had of God, and the vows we have made to him in solemn ordinances, we should run the way of his commandments with enlarged hearts, Heb. xii. 1. 2. How happily he arrived at his journey's end. Providence brought him to the very field where his uncle's flocks were to be watered, and there he met with Rachel, who was to be his wife. Observe, (1.) The divine Providence is to be acknowledged in all the little circumstances which concur to make a journey, or other undertaking, comfortable and successful. If, when we are at a loss, we meet seasonably with those that can direct us--if we meet with a disaster, and those are at hand that will help us--we must not say that it was by chance, nor that fortune therein favoured us, but that it was by Providence, and that God therein favoured us. Our ways are ways of pleasantness, if we continually acknowledge God in them. (2.) Those that have flocks must look well to them, and be diligent to know their state, Prov. xxvii. 23. What is here said of the constant care of the shepherds concerning their sheep (v. 2, 3, 7, 8) may serve to illustrate the tender concern which our Lord Jesus, the great Shepherd of the sheep, has for his flock, the church; for he is the good Shepherd, that knows his sheep, and is known of them, John x. 14. The stone at the well's mouth, which is so often mentioned here, was either to secure their property in it (for water was scarce, it was not there usus communis aquarum--for every one's use), or it was to save the well from receiving damage from the heat of the sun, or from any spiteful hand, or to prevent the lambs of the flock from being drowned in it. (3.) Separate interests should not take us from joint and mutual help; when all the shepherds came together with their flocks, then, like loving neighbours, at watering-time, they watered their flocks together. (4.) It becomes us to speak civilly and respectfully to strangers. Though Jacob was no courtier, but a plain man, dwelling in tents, and a stranger to compliment, yet he addresses himself very obligingly to the people he met with, and calls them his brethren, v. 4. The law of kindness in the tongue has a commanding power, Prov. xxxi. 26. Some think he calls them brethren because they were of the same trade, shepherds like him. Though he was now upon his preferment, he was not ashamed of his occupation. (5.) Those that show respect have usually respect shown to them. As Jacob was civil to these strangers, so he found them civil to him. When he undertook to teach them how to despatch their business (v. 7), they did not bid him meddle with his own concerns and let them alone; but, though he was a stranger, they gave him the reason of their delay, v. 8. Those that are neighbourly and friendly shall have neighbourly and friendly usage.
Adam Clarke: Commentary on the Bible - 1831
29:1: Then Jacob went on his journey - The original is very remarkable: And Jacob lifted up his feet, and he traveled unto the land of the children of the east. There is a certain cheerfulness marked in the original which comports well with the state of mind into which he had been brought by the vision of the ladder and the promises of God. He now saw that having God for his protector he had nothing to fear, and therefore he went on his way rejoicing.
People of the east - The inhabitants of Mesopotamia and the whole country beyond the Euphrates are called קדם kedem, or easterns, in the sacred writings.
Albert Barnes: Notes on the Bible - 1834
29:1-8
Jacob arrives at the well of Haran. "The land of the sons of the east." The points of the heavens were defined by the usage of practical life, and not by the standard of a science yet unknown. Hence, the east means any quarter toward the sunrising. Haran was about four degrees east of Beer-sheba, and five and a half degrees north. The distance was about four hundred and fifty miles, and therefore it would take Jacob fifteen days to perform the journey at thirty miles a day. If he reached Bethel the first night, he must have travelled about fifty miles the first day. After this he proceeds on his journey without any memorable incident. In the neighborhood of Haran he comes upon a well, by which lay three flocks. This is not the well near Haran where Abraham's servant met Rebekah. It is in the pasture grounds at some distance from the town. On its mouth was a large stone, indicating that water was precious, and that the well was the common property of the surrounding natives. The custom was to gather the flocks, roll away the stone, which was too great to be moved by a boy or a female, water the flocks, and replace the stone. Jacob, on making inquiry, learns that Haran is at hand, that Laban is well, and that Rachel is drawing nigh with her father's flocks. Laban is called by Jacob the son of Nahor, that is, his grandson, with the usual latitude of relative names in Scripture Gen 28:13. "The day is great." A great part of it yet remains. It is not yet the time to shut up the cattle for the night; "water the sheep and go feed them." Jacob may have wished to meet with Rachel without presence of the shepherds. "We cannot." There was a rule or custom that the flocks must be all assembled before the stone was rolled away for the purpose of watering the cattle. This may have been required to insure a fair distribution of the water to all parties, and especially to those who were too weak to roll away the stone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:1: Jacob: Psa 119:32, Psa 119:60; Ecc 9:7
went on his journey: Heb. lifted up his feet
came: Gen 22:20-23, Gen 24:10, Gen 25:20, Gen 28:5-7; Num 23:7; Jdg 6:3, Jdg 6:33, Jdg 7:12, Jdg 8:10; Kg1 4:30; Hos 12:12
people: Heb. children
east: The district of Mesopotamia, and the whole country beyond the Euphrates, are called Kedem, or the East, in the Sacred Writings.
Carl Friedrich Keil and Franz Delitzsch
29:1
Arrival in Haran, and Reception by Laban. - Being strengthened in spirit by the nocturnal vision, Jacob proceeded on his journey into "the land of the sons of the East," by which we are to understand, not so much the Arabian desert, that reaches to the Euphrates, as Mesopotamia, which lies on the other side of that river. For there he saw the well in the field (Gen 29:2), by which three flocks were lying, waiting for the arrival of the other flocks of the place, before they could be watered. The remark in Gen 29:2, that the stone upon the well's mouth was large (גּדלה without the article is a predicate), does not mean that the united strength of all the shepherds was required to roll it away, whereas Jacob rolled it away alone (Gen 29:10); but only that it was not in the power of every shepherd, much less of a shepherdess like Rachel, to roll it away. Hence in all probability the agreement that had been formed among them, that they would water the flocks together. The scene is so thoroughly in harmony with the customs of the East, both ancient and modern, that the similarity to the one described in Gen 24:11. is by no means strange (vid., Rob. Pal. i. 301, 304, ii. 351, 357, 371). Moreover the well was very differently constructed from that at which Abraham's servant met with Rebekah. There the water was drawn at once from the (open) well and poured into troughs placed ready for the cattle, as is the case now at most of the wells in the East; whereas here the well was closed up with a stone, and there is no mention of pitchers and troughs. The well, therefore, was probably a cistern dug in the ground, which was covered up or closed with a large stone, and probably so constructed, that after the stone had been rolled away the flocks could be driven to the edge to drink.
(Note: Like the cistern Bir Beshat, described by Rosen., in the valley of Hebron, or those which Robinson found in the desert of Judah (Pal. ii. 165), hollowed out in the great mass of rock, and covered with a large, thick, flat stone, in the middle of which a round hole had been left, which formed the opening of the cistern, and in many cases was closed up with a heavy stone, which it would take two or three men to roll away.)
Geneva 1599
29:1 Then Jacob (a) went on his journey, and came into the land of the people of the east.
(a) Or, "lifted up his feet".
John Gill
29:1 Then Jacob went on his journey,.... After the above vow at Bethel, and having had some intimation that what he desired would be granted him; or "he lift up his feet" (x), which not only shows that he walked afoot, but that he went on his journey with great cheerfulness; for having such gracious promises made him, that God would be with him, and keep him, and supply him with all necessaries, and return him again to the land of Canaan, which made his heart glad; his heart, as the Jewish writers say (y), lift up his legs, and he walked apace, and with great alacrity:
and came into the land of the people of the east; the land of Mesopotamia or Syria, which lay to the east of the land of Canaan, see Is 9:11; hither he came by several days' journeys.
(x) "et levavit pedes suos", Pagninus, Montanus, Vatablus, Fagius; "sustulit", Drusius, Schmidt. (y) Bereshit Rabba, sect. 70. fol. 62. 2. Jarchi in loc.
Robert Jamieson, A. R. Fausset and David Brown
29:1 THE WELL OF HARAN. (Gen. 29:1-35)
Then Jacob went, &c.--Hebrew, "lifted up his feet." He resumed his way next morning with a light heart and elastic step after the vision of the ladder; for tokens of the divine favor tend to quicken the discharge of duty (Neh 8:10).
and came into the land, &c.--Mesopotamia and the whole region beyond the Euphrates are by the sacred writers designated "the East" (Judg 6:3; 3Kings 4:30; Job 1:3). Between the first and the second clause of this verse is included a journey of four hundred miles.
29:229:2: Եւ հայեցաւ եւ ահա ջրհո՛ր մի ՚ի դաշտի անդ. եւ էին անդ երեք հօտք խաշանց մակաղեալք ՚ի նմա, եւ ՚ի ջրհորոյն յայնմանէ՛ արբուցանէին զխաշինսն. եւ վէմ մի մեծ կայր ՚ի վերայ բերանոյ ջրհորոյն։
2 Նա դաշտում մի ջրհոր տեսաւ: Այնտեղ մակաղել էր ոչխարների երեք հօտ. այդ ջրհորից ջուր էին տալիս ոչխարներին:
2 Եւ նայեցաւ եւ ահա դաշտին մէջ հոր մը կար եւ որուն քով ոչխարներու երեք հօտ պառկեր էր. քանզի այն հորէն կը խմցնէին հօտերը ու հորին բերանը մեծ քար մը կար։
Եւ հայեցաւ եւ ահա ջրհոր մի ի դաշտի անդ. եւ էին անդ երեք հօտք խաշանց մակաղեալք ի նմա, եւ ի ջրհորոյն յայնմանէ արբուցանէին զխաշինսն. եւ վէմ մի մեծ կայր ի վերայ բերանոյ ջրհորոյն:

29:2: Եւ հայեցաւ եւ ահա ջրհո՛ր մի ՚ի դաշտի անդ. եւ էին անդ երեք հօտք խաշանց մակաղեալք ՚ի նմա, եւ ՚ի ջրհորոյն յայնմանէ՛ արբուցանէին զխաշինսն. եւ վէմ մի մեծ կայր ՚ի վերայ բերանոյ ջրհորոյն։
2 Նա դաշտում մի ջրհոր տեսաւ: Այնտեղ մակաղել էր ոչխարների երեք հօտ. այդ ջրհորից ջուր էին տալիս ոչխարներին:
2 Եւ նայեցաւ եւ ահա դաշտին մէջ հոր մը կար եւ որուն քով ոչխարներու երեք հօտ պառկեր էր. քանզի այն հորէն կը խմցնէին հօտերը ու հորին բերանը մեծ քար մը կար։
zohrab-1805▾ eastern-1994▾ western am▾
29:22: И увидел: вот, на поле колодезь, и там три стада мелкого скота, лежавшие около него, потому что из того колодезя поили стада. Над устьем колодезя был большой камень.
29:2 καὶ και and; even ὁρᾷ οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am φρέαρ φρεαρ pit ἐν εν in τῷ ο the πεδίῳ πεδιον be δὲ δε though; while ἐκεῖ εκει there τρία τρεις three ποίμνια ποιμνιον flock προβάτων προβατον sheep ἀναπαυόμενα αναπαυω have respite; give relief ἐπ᾿ επι in; on αὐτοῦ αυτος he; him ἐκ εκ from; out of γὰρ γαρ for τοῦ ο the φρέατος φρεαρ pit ἐκείνου εκεινος that ἐπότιζον ποτιζω give a drink; water τὰ ο the ποίμνια ποιμνιον flock λίθος λιθος stone δὲ δε though; while ἦν ειμι be μέγας μεγας great; loud ἐπὶ επι in; on τῷ ο the στόματι στομα mouth; edge τοῦ ο the φρέατος φρεαρ pit
29:2 וַ wa וְ and יַּ֞רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold בְאֵ֣ר vᵊʔˈēr בְּאֵר well בַּ ba בְּ in † הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold שָׁ֞ם šˈām שָׁם there שְׁלֹשָׁ֤ה šᵊlōšˈā שָׁלֹשׁ three עֶדְרֵי־ ʕeḏrê- עֵדֶר flock צֹאן֙ ṣōn צֹאן cattle רֹבְצִ֣ים rōvᵊṣˈîm רבץ lie down עָלֶ֔יהָ ʕālˈeʸhā עַל upon כִּ֚י ˈkî כִּי that מִן־ min- מִן from הַ ha הַ the בְּאֵ֣ר bbᵊʔˈēr בְּאֵר well הַ ha הַ the הִ֔וא hˈiw הִיא she יַשְׁק֖וּ yašqˌû שׁקה give drink הָ hā הַ the עֲדָרִ֑ים ʕᵃḏārˈîm עֵדֶר flock וְ wᵊ וְ and הָ hā הַ the אֶ֥בֶן ʔˌeven אֶבֶן stone גְּדֹלָ֖ה gᵊḏōlˌā גָּדֹול great עַל־ ʕal- עַל upon פִּ֥י pˌî פֶּה mouth הַ ha הַ the בְּאֵֽר׃ bbᵊʔˈēr בְּאֵר well
29:2. et vidit puteum in agro tresque greges ovium accubantes iuxta eum nam ex illo adaquabantur pecora et os eius grandi lapide claudebaturAnd he saw a well in the field, and three flocks of sheep lying by it: for the beasts were watered out of it, and the mouth thereof was closed with a great stone.
2. And he looked, and behold a well in the field, and, lo, three flocks of sheep lying there by it; for out of that well they watered the flocks: and the stone upon the well’s mouth was great.
And he looked, and behold a well in the field, and, lo, there [were] three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone [was] upon the well' s mouth:

2: И увидел: вот, на поле колодезь, и там три стада мелкого скота, лежавшие около него, потому что из того колодезя поили стада. Над устьем колодезя был большой камень.
29:2
καὶ και and; even
ὁρᾷ οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
φρέαρ φρεαρ pit
ἐν εν in
τῷ ο the
πεδίῳ πεδιον be
δὲ δε though; while
ἐκεῖ εκει there
τρία τρεις three
ποίμνια ποιμνιον flock
προβάτων προβατον sheep
ἀναπαυόμενα αναπαυω have respite; give relief
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
γὰρ γαρ for
τοῦ ο the
φρέατος φρεαρ pit
ἐκείνου εκεινος that
ἐπότιζον ποτιζω give a drink; water
τὰ ο the
ποίμνια ποιμνιον flock
λίθος λιθος stone
δὲ δε though; while
ἦν ειμι be
μέγας μεγας great; loud
ἐπὶ επι in; on
τῷ ο the
στόματι στομα mouth; edge
τοῦ ο the
φρέατος φρεαρ pit
29:2
וַ wa וְ and
יַּ֞רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּ֧ה hinnˈē הִנֵּה behold
בְאֵ֣ר vᵊʔˈēr בְּאֵר well
בַּ ba בְּ in
הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
שָׁ֞ם šˈām שָׁם there
שְׁלֹשָׁ֤ה šᵊlōšˈā שָׁלֹשׁ three
עֶדְרֵי־ ʕeḏrê- עֵדֶר flock
צֹאן֙ ṣōn צֹאן cattle
רֹבְצִ֣ים rōvᵊṣˈîm רבץ lie down
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
כִּ֚י ˈkî כִּי that
מִן־ min- מִן from
הַ ha הַ the
בְּאֵ֣ר bbᵊʔˈēr בְּאֵר well
הַ ha הַ the
הִ֔וא hˈiw הִיא she
יַשְׁק֖וּ yašqˌû שׁקה give drink
הָ הַ the
עֲדָרִ֑ים ʕᵃḏārˈîm עֵדֶר flock
וְ wᵊ וְ and
הָ הַ the
אֶ֥בֶן ʔˌeven אֶבֶן stone
גְּדֹלָ֖ה gᵊḏōlˌā גָּדֹול great
עַל־ ʕal- עַל upon
פִּ֥י pˌî פֶּה mouth
הַ ha הַ the
בְּאֵֽר׃ bbᵊʔˈēr בְּאֵר well
29:2. et vidit puteum in agro tresque greges ovium accubantes iuxta eum nam ex illo adaquabantur pecora et os eius grandi lapide claudebatur
And he saw a well in the field, and three flocks of sheep lying by it: for the beasts were watered out of it, and the mouth thereof was closed with a great stone.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
2: Первое, что встречает Иаков в стране, служившей целью пути его, был колодезь, как подобное же в гл. 24: ст. 11: говорится об Елиезере; только в последнем случае разумеется пригородный колодезь, а в рассматриваемом — цистерна, лежавшая, по-видимому, не близко к городу (как видно из вопроса Иакова, ст. 4). Большой камень (евр. haeben с артиклем) — известный по назначению камень) закрывал устье колодца для защиты устья воды от песка — обычное явление и теперь в жарких местностях Аравии и Малой Азии. Вся вообще картина предстоящей встречи Иакова с Рахилью (ср. 24:11: и д.; Исх 2:16) носит печать специфических черт восточного быта.
Adam Clarke: Commentary on the Bible - 1831
29:2: Three flocks of sheep - צאן tson, small cattle, such as sheep, goats, etc.; See note on Gen 12:16. Sheep, in a healthy state, seldom drink in cold and comparatively cold countries: but it was probably different in hot climates. The three flocks, if flocks and not shepherds be meant, which were lying now at the well, did not belong to Laban, but to three other chiefs; for Laban's flock was yet to come, under the care of Rachel, Gen 29:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:2: a well: Gen 24:11, Gen 24:13; Exo 2:15, Exo 2:16; Joh 4:6, Joh 4:14
there: Psa 23:2; Sol 1:6, Sol 1:7; Isa 49:10; Rev 7:17
a great stone: In Arabia, and other places in the East, they cover up their wells of water, lest the sand, which is put in motion by the winds, should fill and quite stop them up. So great was their care not to leave the well open any length of time, that they waited till the flocks were all gathered together before they began to draw water; and when they had finished, the well was immediately closed again.
Geneva 1599
29:2 And he looked, and behold a well in the field, (b) and, lo, there [were] three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone [was] upon the well's mouth.
(b) Thus he was directed by the providence of God, who brought him to Laban's house.
John Gill
29:2 And he looked, and behold a well in the field,.... Near Haran; he might purposely look out for a well, as knowing that there people frequently came for water for their families, or shepherds to water their flocks, of whom he might get intelligence concerning Laban's family, and where they dwelt; or he might lookout for this particular well, where his grandfather's servant had met with his mother Rebekah, of which he had been informed, and very probably had some directions how to find it: of this well; see Gill on Gen 24:11; to which may be added what another traveller says (z), there is in this city (Orpha, the same with Haran) a fountain, which both Jews, Armenians, and Turks, reported unto us was Jacob's well, and that here he served his uncle Laban: near Alexandretta is a fine well, called Jacob's well, and its water is excellent; not far from which the Greeks say are the remains of Laban's house (a):
and, lo, there were three flocks of sheep lying by it; in order to be watered, when it should be opened:
for out of that well they watered the flocks; the shepherds:
and a great stone was upon the well's mouth; so that until that was rolled off, they could not be watered, which was the reason of their lying by it: this stone was laid upon it, partly to keep the water from flowing out, and being wasted, that there might be a sufficiency for the flocks; and partly to keep the water pure and clean, that it might be wholesome for the flocks, as well as entire for the use of those that had a property in it.
(z) Cartwright's Preacher's Travels, p. 15. (a) Egmont and Heyman's Travels, vol. 2. p. 329.
John Wesley
29:2 Providence brought him to the very field where his uncle's flock's were to be watered, and there he met with Rachel that was to be his wife. The Divine Providence is to be acknowledged in all the little circumstances which concur to make a journey or other undertaking comfortable and successful. If, when we are at a loss, we meet with those seasonably that can direct us; if we meet with a disaster, and those are at hand that will help us; we must not say it was by chance, but it was by providence: our ways are ways of pleasantness, if we continually acknowledge God in them. The stone on the well's mouth was either to secure their property in it, for water was scarce, to save the well from receiving damage from the heat of the sun, or to prevent the lambs of the flock from being drowned in it.
Robert Jamieson, A. R. Fausset and David Brown
29:2 And he looked, &c.--As he approached the place of his destination, he, according to custom, repaired to the well adjoining the town where he would obtain an easy introduction to his relatives.
29:329:3: Եւ ա՛նդր ժողովէին ամենայն հօտք, եւ տապալէին զվէմն ՚ի բերանո՛յ ջրհորոյն, եւ տային ջուր խաշանցն. եւ կափուցանէին զվէմն ՚ի բերան ջրհորոյն՝ անդրէն ՚ի տեղի իւր։
3 Ջրհորի բերանին մի մեծ քար կար: Բոլոր հօտերն այնտեղ էին հաւաքւում: Հովիւները գլորում էին ջրհորի բերանը ծածկող քարը, ջուր էին տալիս ոչխարներին եւ ապա քարը դարձեալ դնելով իր տեղը՝ փակում էին ջրհորի բերանը:
3 Բոլոր հօտերը հոն կը հաւաքուէին ու հովիւները հորին բերնէն քարը մէկդի կը գլորէին ու հօտերուն կը խմցնէին, ապա քարը նորէն իր տեղը՝ հորին բերանը կը դնէին։
Եւ անդր ժողովէին ամենայն հօտք, եւ տապալէին զվէմն ի բերանոյ ջրհորոյն, եւ տային ջուր խաշանցն, եւ կափուցանէին զվէմն ի բերան ջրհորոյն անդրէն ի տեղի իւր:

29:3: Եւ ա՛նդր ժողովէին ամենայն հօտք, եւ տապալէին զվէմն ՚ի բերանո՛յ ջրհորոյն, եւ տային ջուր խաշանցն. եւ կափուցանէին զվէմն ՚ի բերան ջրհորոյն՝ անդրէն ՚ի տեղի իւր։
3 Ջրհորի բերանին մի մեծ քար կար: Բոլոր հօտերն այնտեղ էին հաւաքւում: Հովիւները գլորում էին ջրհորի բերանը ծածկող քարը, ջուր էին տալիս ոչխարներին եւ ապա քարը դարձեալ դնելով իր տեղը՝ փակում էին ջրհորի բերանը:
3 Բոլոր հօտերը հոն կը հաւաքուէին ու հովիւները հորին բերնէն քարը մէկդի կը գլորէին ու հօտերուն կը խմցնէին, ապա քարը նորէն իր տեղը՝ հորին բերանը կը դնէին։
zohrab-1805▾ eastern-1994▾ western am▾
29:33: Когда собирались туда все стада, отваливали камень от устья колодезя и поили овец; потом опять клали камень на свое место, на устье колодезя.
29:3 καὶ και and; even συνήγοντο συναγω gather ἐκεῖ εκει there πάντα πας all; every τὰ ο the ποίμνια ποιμνιον flock καὶ και and; even ἀπεκύλιον αποκυλιω roll away τὸν ο the λίθον λιθος stone ἀπὸ απο from; away τοῦ ο the στόματος στομα mouth; edge τοῦ ο the φρέατος φρεαρ pit καὶ και and; even ἐπότιζον ποτιζω give a drink; water τὰ ο the πρόβατα προβατον sheep καὶ και and; even ἀπεκαθίστων αποκαθιστημι restore; pay τὸν ο the λίθον λιθος stone ἐπὶ επι in; on τὸ ο the στόμα στομα mouth; edge τοῦ ο the φρέατος φρεαρ pit εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
29:3 וְ wᵊ וְ and נֶאֶסְפוּ־ neʔesᵊfû- אסף gather שָׁ֣מָּה šˈāmmā שָׁם there כָל־ ḵol- כֹּל whole הָ hā הַ the עֲדָרִ֗ים ʕᵃḏārˈîm עֵדֶר flock וְ wᵊ וְ and גָלֲל֤וּ ḡālᵃlˈû גלל roll אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶ֨בֶן֙ ʔˈeven אֶבֶן stone מֵ mē מִן from עַל֙ ʕˌal עַל upon פִּ֣י pˈî פֶּה mouth הַ ha הַ the בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well וְ wᵊ וְ and הִשְׁק֖וּ hišqˌû שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle וְ wᵊ וְ and הֵשִׁ֧יבוּ hēšˈîvû שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶ֛בֶן ʔˈeven אֶבֶן stone עַל־ ʕal- עַל upon פִּ֥י pˌî פֶּה mouth הַ ha הַ the בְּאֵ֖ר bbᵊʔˌēr בְּאֵר well לִ li לְ to מְקֹמָֽהּ׃ mᵊqōmˈāh מָקֹום place
29:3. morisque erat ut cunctis ovibus congregatis devolverent lapidem et refectis gregibus rursum super os putei ponerentAnd the custom was, when all the sheep were gathered together to roll away the stone, and after the sheep were watered, to put it on the mouth of the well again.
3. And thither were all the flocks gathered: and they rolled the stone from the well’s mouth, and watered the sheep, and put the stone again upon the well’s mouth in its place.
And thither were all the flocks gathered: and they rolled the stone from the well' s mouth, and watered the sheep, and put the stone again upon the well' s mouth in his place:

3: Когда собирались туда все стада, отваливали камень от устья колодезя и поили овец; потом опять клали камень на свое место, на устье колодезя.
29:3
καὶ και and; even
συνήγοντο συναγω gather
ἐκεῖ εκει there
πάντα πας all; every
τὰ ο the
ποίμνια ποιμνιον flock
καὶ και and; even
ἀπεκύλιον αποκυλιω roll away
τὸν ο the
λίθον λιθος stone
ἀπὸ απο from; away
τοῦ ο the
στόματος στομα mouth; edge
τοῦ ο the
φρέατος φρεαρ pit
καὶ και and; even
ἐπότιζον ποτιζω give a drink; water
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
ἀπεκαθίστων αποκαθιστημι restore; pay
τὸν ο the
λίθον λιθος stone
ἐπὶ επι in; on
τὸ ο the
στόμα στομα mouth; edge
τοῦ ο the
φρέατος φρεαρ pit
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
29:3
וְ wᵊ וְ and
נֶאֶסְפוּ־ neʔesᵊfû- אסף gather
שָׁ֣מָּה šˈāmmā שָׁם there
כָל־ ḵol- כֹּל whole
הָ הַ the
עֲדָרִ֗ים ʕᵃḏārˈîm עֵדֶר flock
וְ wᵊ וְ and
גָלֲל֤וּ ḡālᵃlˈû גלל roll
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶ֨בֶן֙ ʔˈeven אֶבֶן stone
מֵ מִן from
עַל֙ ʕˌal עַל upon
פִּ֣י pˈî פֶּה mouth
הַ ha הַ the
בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well
וְ wᵊ וְ and
הִשְׁק֖וּ hišqˌû שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
וְ wᵊ וְ and
הֵשִׁ֧יבוּ hēšˈîvû שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶ֛בֶן ʔˈeven אֶבֶן stone
עַל־ ʕal- עַל upon
פִּ֥י pˌî פֶּה mouth
הַ ha הַ the
בְּאֵ֖ר bbᵊʔˌēr בְּאֵר well
לִ li לְ to
מְקֹמָֽהּ׃ mᵊqōmˈāh מָקֹום place
29:3. morisque erat ut cunctis ovibus congregatis devolverent lapidem et refectis gregibus rursum super os putei ponerent
And the custom was, when all the sheep were gathered together to roll away the stone, and after the sheep were watered, to put it on the mouth of the well again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Колодезь был собственностью нескольких владельцев, и потому для открытия камня ожидали прибытия стад всех собственников; Лаван, вероятно, был одним из последних (при прибытии Рахили колодезь немедленно открывается, 9–10).
Adam Clarke: Commentary on the Bible - 1831
29:3: All the flocks - Instead of העדרים hadarim, flocks, the Samaritan reads haroim, shepherds; for which reading Houbigant strongly contends, as well in this verse as in Gen 29:8. It certainly cannot be said that all the flocks rolled the stone from the well's mouth, and watered the sheep: and yet so it appears to read if we prefer the common Hebrew text to the Samaritan. It is probable that the same reading was originally that of the second verse also.
And put the stone again upon the well's mouth - It is very likely that the stone was a large one, which was necessary to prevent ill-minded individuals from either disturbing the water, or filling up the well; hence a great stone was provided, which required the joint exertions of several shepherds to remove it; and hence those who arrived first waited till all the others were come up, that they might water their respective flocks in concert.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:3: the flocks: Instead of haadarim, "the flocks," the Samaritan reads haroim, "the shepherds," as does also the Arabic in Walton's Polyglott. This verse describes what was usually done by some mutual compact among the shepherds, and shows the purpose for which the flocks lay by the well; for the stone was not removed till all the flocks had been collected. Scott. Gen 29:3
John Gill
29:3 And thither were all the flocks gathered,.... The three above mentioned, Gen 29:2,
and they rolled the stone from the well's mouth, and watered the sheep; that is, when they watered the sheep, they used to roll away the stone from the mouth of the well in order to do it; for as yet the flocks, now lying by it, had not been watered, as appears from Gen 29:7,
and put a stone upon the well's mouth in this place; this they were wont to do every time they watered the flocks.
Robert Jamieson, A. R. Fausset and David Brown
29:3 thither were all the flocks gathered; and a stone, &c.--In Arabia, owing to the shifting sands and in other places, owing to the strong evaporation, the mouth of a well is generally covered, especially when it is private property. Over many is laid a broad, thick, flat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole is covered with a heavy stone which it would require two or three men to roll away. Such was the description of the well at Haran.
29:429:4: Եւ ասէ ցնոսա Յակոբ. Եղբարք՝ ուստի՞ էք դուք։ Եւ նոքա ասեն. ՚Ի Խառանէ՛ եմք։
4 Յակոբը հարցրեց նրանց. «Եղբայրնե՛ր, որտեղի՞ց էք»:
4 Եւ Յակոբ ըսաւ անոնց. «Ո՛վ եղբայրներս, ուրկէ՞ էք դուք»։ Անոնք ըսին. «Մենք Խառանէն ենք»։
Եւ ասէ ցնոսա Յակոբ. Եղբարք, ուստի՞ էք դուք: Եւ նոքա ասեն. Ի Խառանէ եմք:

29:4: Եւ ասէ ցնոսա Յակոբ. Եղբարք՝ ուստի՞ էք դուք։ Եւ նոքա ասեն. ՚Ի Խառանէ՛ եմք։
4 Յակոբը հարցրեց նրանց. «Եղբայրնե՛ր, որտեղի՞ց էք»:
4 Եւ Յակոբ ըսաւ անոնց. «Ո՛վ եղբայրներս, ուրկէ՞ էք դուք»։ Անոնք ըսին. «Մենք Խառանէն ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
29:44: Иаков сказал им: братья мои! откуда вы? Они сказали: мы из Харрана.
29:4 εἶπεν επω say; speak δὲ δε though; while αὐτοῖς αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov ἀδελφοί αδελφος brother πόθεν ποθεν from where; how can be ἐστὲ ειμι be ὑμεῖς υμεις you οἱ ο the δὲ δε though; while εἶπαν επω say; speak ἐκ εκ from; out of Χαρραν χαρραν Charran; Kharran ἐσμέν ειμι be
29:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהֶם֙ lāhˌem לְ to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אַחַ֖י ʔaḥˌay אָח brother מֵ mē מִן from אַ֣יִן ʔˈayin אַיִן whence אַתֶּ֑ם ʔattˈem אַתֶּם you וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say מֵ mē מִן from חָרָ֖ן ḥārˌān חָרָן [town] אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
29:4. dixitque ad pastores fratres unde estis qui responderunt de HaranAnd he said to the shepherds: Brethren, whence are you? They answered: Of Haran.
4. And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.
And Jacob said unto them, My brethren, whence [be] ye? And they said, Of Haran [are] we:

4: Иаков сказал им: братья мои! откуда вы? Они сказали: мы из Харрана.
29:4
εἶπεν επω say; speak
δὲ δε though; while
αὐτοῖς αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
ἀδελφοί αδελφος brother
πόθεν ποθεν from where; how can be
ἐστὲ ειμι be
ὑμεῖς υμεις you
οἱ ο the
δὲ δε though; while
εἶπαν επω say; speak
ἐκ εκ from; out of
Χαρραν χαρραν Charran; Kharran
ἐσμέν ειμι be
29:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אַחַ֖י ʔaḥˌay אָח brother
מֵ מִן from
אַ֣יִן ʔˈayin אַיִן whence
אַתֶּ֑ם ʔattˈem אַתֶּם you
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
מֵ מִן from
חָרָ֖ן ḥārˌān חָרָן [town]
אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
29:4. dixitque ad pastores fratres unde estis qui responderunt de Haran
And he said to the shepherds: Brethren, whence are you? They answered: Of Haran.
4. And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Иаков дружественно обращается к собратьям по ремеслу, называя их «братьями». Услышав о Харране, Иаков с радостью спрашивает о Лаване; он называет его сыном Нахора, тогда как последний был его дедом, а отцом Вафуил (22:20–23; 24:24–29) — без сомнения, по древневосточному обыкновению называть вместо малоизвестного ближайшего предка, в данном случае Нахора, как родоначальника (11:27) младшей линии потомков Фарры; притом еврейские имена отца (ab), брата (аch), сына (ben) и тому подобные имеют очень широкое употребление.
Adam Clarke: Commentary on the Bible - 1831
29:4: My brethren, whence be ye? - The language of Laban and his family was Chaldee and not Hebrew; (see Gen 31:47); but from the names which Leah gave to her children we see that the two languages had many words in common, and therefore Jacob and the shepherds might understand each other with little difficulty. It is possible also that Jacob might have learned the Chaldee or Aramitish language from his mother, as this was his mother's tongue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:4: Of Haran: Gen 11:31, Gen 24:10, Gen 27:43, Gen 28:10; Act 7:2, Act 7:4, Charran
Geneva 1599
29:4 And Jacob said unto them, My (c) brethren, whence [be] ye? And they said, Of Haran [are] we.
(c) It seems that in those days the custom was to call even strangers, brethren.
John Gill
29:4 And Jacob said unto them,.... To the shepherds, though not expressly mentioned; it cannot be imagined he spoke to the flocks, but to the keepers of them:
my brethren, whence be ye? a kind and affable way of speaking, used even to strangers, since all men are brethren by nature; or might be used by Jacob, because they were of the same occupation with himself, shepherds, asking them of what city they were, and from whence they came? and which being answered, would lead on to a conversation, which was what he wanted:
and they said, of Haran are we; the very place he was bound for, and was sent unto, Gen 27:43.
Robert Jamieson, A. R. Fausset and David Brown
29:4 Jacob said, My brethren--Finding from the shepherds who were reposing there with flocks and who all belonged to Haran, that his relatives in Haran were well and that one of the family was shortly expected, he enquired why they were idling the best part of the day there instead of watering their flocks and sending them back to pasture.
29:529:5: Ասէ ցնոսա. Գիտէ՞ք դուք զԼաբան զորդի Նաքովրայ։ Եւ նոքա ասեն՝ Գիտե՛մք։
5 Նրանք պատասխանեցին. «Խառանից ենք»: Նա հարցրեց նրանց. «Դուք ճանաչո՞ւմ էք Նաքորի որդի Լաբանին»: Նրանք պատասխանեցին. «Ճանաչում ենք»:
5 Ըսաւ անոնց. «Նաքովրի որդին Լաբանը կը ճանչնա՞ք»։ Անոնք ըսին. «Կը ճանչնանք»։
Ասէ ցնոսա. Գիտէ՞ք դուք զԼաբան զորդի Նաքովրայ: Եւ նոքա ասեն. Գիտեմք:

29:5: Ասէ ցնոսա. Գիտէ՞ք դուք զԼաբան զորդի Նաքովրայ։ Եւ նոքա ասեն՝ Գիտե՛մք։
5 Նրանք պատասխանեցին. «Խառանից ենք»: Նա հարցրեց նրանց. «Դուք ճանաչո՞ւմ էք Նաքորի որդի Լաբանին»: Նրանք պատասխանեցին. «Ճանաչում ենք»:
5 Ըսաւ անոնց. «Նաքովրի որդին Լաբանը կը ճանչնա՞ք»։ Անոնք ըսին. «Կը ճանչնանք»։
zohrab-1805▾ eastern-1994▾ western am▾
29:55: Он сказал им: знаете ли вы Лавана, сына Нахорова? Они сказали: знаем.
29:5 εἶπεν επω say; speak δὲ δε though; while αὐτοῖς αυτος he; him γινώσκετε γινωσκω know Λαβαν λαβαν the υἱὸν υιος son Ναχωρ ναχωρ Nachōr; Nakhor οἱ ο the δὲ δε though; while εἶπαν επω say; speak γινώσκομεν γινωσκω know
29:5 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֔ם lāhˈem לְ to הַ ha הֲ [interrogative] יְדַעְתֶּ֖ם yᵊḏaʕtˌem ידע know אֶת־ ʔeṯ- אֵת [object marker] לָבָ֣ן lāvˈān לָבָן Laban בֶּן־ ben- בֵּן son נָחֹ֑ור nāḥˈôr נָחֹור Nahor וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say יָדָֽעְנוּ׃ yāḏˈāʕᵊnû ידע know
29:5. quos interrogans numquid ait nostis Laban filium Nahor dixerunt novimusAnd he asked them, saying: Know you Laban the son of Nachor? They said: We know him.
5. And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.
And he said unto them, Know ye Laban the son of Nahor? And they said, We know:

5: Он сказал им: знаете ли вы Лавана, сына Нахорова? Они сказали: знаем.
29:5
εἶπεν επω say; speak
δὲ δε though; while
αὐτοῖς αυτος he; him
γινώσκετε γινωσκω know
Λαβαν λαβαν the
υἱὸν υιος son
Ναχωρ ναχωρ Nachōr; Nakhor
οἱ ο the
δὲ δε though; while
εἶπαν επω say; speak
γινώσκομεν γινωσκω know
29:5
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֔ם lāhˈem לְ to
הַ ha הֲ [interrogative]
יְדַעְתֶּ֖ם yᵊḏaʕtˌem ידע know
אֶת־ ʔeṯ- אֵת [object marker]
לָבָ֣ן lāvˈān לָבָן Laban
בֶּן־ ben- בֵּן son
נָחֹ֑ור nāḥˈôr נָחֹור Nahor
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
יָדָֽעְנוּ׃ yāḏˈāʕᵊnû ידע know
29:5. quos interrogans numquid ait nostis Laban filium Nahor dixerunt novimus
And he asked them, saying: Know you Laban the son of Nachor? They said: We know him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:5: Laban the son of Nahor - Son is here put for grandson, for Laban was the son of Bethuel the son of Nahor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:5: son of: Gen 24:24, Gen 24:29, Gen 31:53
Carl Friedrich Keil and Franz Delitzsch
29:5
Jacob asked the shepherds where they lived; from which it is probable that the well was not situated, like that in Gen 24:11, in the immediate neighbourhood of the town of Haran; and when they said they were from Haran, he inquired after Laban, the son, i.e., the descendant, of Nahor, and how he was (לו השׁלום: is he well?; and received the reply, "Well; and behold Rachel, his daughter, is just coming (בּאה particip.) with the flock." When Jacob thereupon told the shepherds to water the flocks and feed them again, for the day was still "great," - i.e., it wanted a long while to the evening, and was not yet time to drive them in (to the folds to rest for the night) - he certainly only wanted to get the shepherds away from the well, that he might meet with his cousin alone. But as Rachel came up in the meantime, he was so carried away by the feelings of relationship, possibly by a certain love at first sight, that he rolled the stone away from the well, watered her flock, and after kissing her, introduced himself with tears of joyous emotion as her cousin (אביה אחי, brother, i.e., relation of her father) and Rebekah's son. What the other shepherds thought of all this, is passed over as indifferent to the purpose of the narrative, and the friendly reception of Jacob by Laban is related immediately afterwards. When Jacob had told Laban "all these things," - i.e., hardly "the cause of his journey, and the things which had happened to him in relation to the birthright" (Rosenmller), but simply the things mentioned in Gen 29:2-12 - Laban acknowledged him as his relative: "Yes, thou art my bone and my flesh" (cf. Gen 2:23 and Judg 9:2); and thereby eo ipso ensured him an abode in his house.
John Gill
29:5 And he said unto them, know ye Laban the son of Nahor?.... He was the son of Bethuel, and grandson of Nahor; grandsons being called the sons of their grandfather; and Nahor might be more known than Bethuel, Haran being Nahor's city, Gen 24:10; and not Bethuel his mother's father, but Laban her brother is inquired after; perhaps Bethuel was dead, and Laban was the head of the family, and well known, and it was to him he was sent:
and they said, we know him; perfectly well; he lives in our city, and is our neighbour.
29:629:6: Ասէ ցնոսա. Ո՞ղջ իցէ։ Եւ նոքա ասեն. Ո՛ղջ է։ Եւ ահա Ռաքէլ դո՛ւստր նորա գայր ընդ խաշինսն։
6 Նա հարցրեց նրանց. «Նա ողջ-առո՞ղջ է»: Նրանք պատասխանեցին. «Ողջ-առողջ է»: Հէնց այդ պահին նրա դուստր Ռաքէլը գալիս էր ոչխարների հետ:
6 Ըսաւ անոնց. «Ողջ առո՞ղջ է»։ Անոնք ըսին. «Ողջ է եւ ահա անոր Ռաքէլ աղջիկը ոչխարներուն հետ կու գայ»։
Ասէ ցնոսա. Ո՞ղջ իցէ: Եւ նոքա ասեն. Ողջ է: Եւ ահա Ռաքէլ դուստր նորա [374]գայր ընդ խաշինսն:

29:6: Ասէ ցնոսա. Ո՞ղջ իցէ։ Եւ նոքա ասեն. Ո՛ղջ է։ Եւ ահա Ռաքէլ դո՛ւստր նորա գայր ընդ խաշինսն։
6 Նա հարցրեց նրանց. «Նա ողջ-առո՞ղջ է»: Նրանք պատասխանեցին. «Ողջ-առողջ է»: Հէնց այդ պահին նրա դուստր Ռաքէլը գալիս էր ոչխարների հետ:
6 Ըսաւ անոնց. «Ողջ առո՞ղջ է»։ Անոնք ըսին. «Ողջ է եւ ահա անոր Ռաքէլ աղջիկը ոչխարներուն հետ կու գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:66: Он еще сказал им: здравствует ли он? Они сказали: здравствует; и вот, Рахиль, дочь его, идет с овцами.
29:6 εἶπεν επω say; speak δὲ δε though; while αὐτοῖς αυτος he; him ὑγιαίνει υγιαινω healthy οἱ ο the δὲ δε though; while εἶπαν επω say; speak ὑγιαίνει υγιαινω healthy καὶ και and; even ἰδοὺ ιδου see!; here I am Ραχηλ ραχηλ Rachel ἡ ο the θυγάτηρ θυγατηρ daughter αὐτοῦ αυτος he; him ἤρχετο ερχομαι come; go μετὰ μετα with; amid τῶν ο the προβάτων προβατον sheep
29:6 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לָהֶ֖ם lāhˌem לְ to הֲ hᵃ הֲ [interrogative] שָׁלֹ֣ום šālˈôm שָׁלֹום peace לֹ֑ו lˈô לְ to וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say שָׁלֹ֔ום šālˈôm שָׁלֹום peace וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold רָחֵ֣ל rāḥˈēl רָחֵל Rachel בִּתֹּ֔ו bittˈô בַּת daughter בָּאָ֖ה bāʔˌā בוא come עִם־ ʕim- עִם with הַ ha הַ the צֹּֽאן׃ ṣṣˈōn צֹאן cattle
29:6. sanusne est inquit valet inquiunt et ecce Rahel filia eius venit cum grege suoHe said: Is he in health? He is in health, say they: and behold Rachel his daughter cometh with his flock.
6. And he said unto them, Is it well with him? And they said, It is well: and, behold, Rachel his daughter cometh with the sheep.
And he said unto them, [Is] he well? And they said, [He is] well: and, behold, Rachel his daughter cometh with the sheep:

6: Он еще сказал им: здравствует ли он? Они сказали: здравствует; и вот, Рахиль, дочь его, идет с овцами.
29:6
εἶπεν επω say; speak
δὲ δε though; while
αὐτοῖς αυτος he; him
ὑγιαίνει υγιαινω healthy
οἱ ο the
δὲ δε though; while
εἶπαν επω say; speak
ὑγιαίνει υγιαινω healthy
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Ραχηλ ραχηλ Rachel
ο the
θυγάτηρ θυγατηρ daughter
αὐτοῦ αυτος he; him
ἤρχετο ερχομαι come; go
μετὰ μετα with; amid
τῶν ο the
προβάτων προβατον sheep
29:6
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לָהֶ֖ם lāhˌem לְ to
הֲ hᵃ הֲ [interrogative]
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
לֹ֑ו lˈô לְ to
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
רָחֵ֣ל rāḥˈēl רָחֵל Rachel
בִּתֹּ֔ו bittˈô בַּת daughter
בָּאָ֖ה bāʔˌā בוא come
עִם־ ʕim- עִם with
הַ ha הַ the
צֹּֽאן׃ ṣṣˈōn צֹאן cattle
29:6. sanusne est inquit valet inquiunt et ecce Rahel filia eius venit cum grege suo
He said: Is he in health? He is in health, say they: and behold Rachel his daughter cometh with his flock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Греч. ugiainein, слав.-рус. «здравствовать» несколько суживают значение еврейского schalom lo, означающего благополучие вообще: жить и здравствовать. Что Рахиль приходит с овцами к колодцу тотчас же, как пастухи говорили Лавану об отце ее, — не просто писательский прием (мнение Гункеля), но действительное, вполне правдоподобное совпадение.
Adam Clarke: Commentary on the Bible - 1831
29:6: Is he well? - השלום לו hashalom lo? Is there peace to him? Peace among the Hebrews signified all kinds of prosperity. Is he a prosperous man in his family and in his property? And they said, He is well, שלום shalom, he prospers.
Rachel - cometh with the sheep - רחל rachel (the ch sounded strongly guttural) signifies a sheep or ewe; and she probably had her name from her fondness for these animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:6: Is he well: Heb. there peace to him, Gen 37:14, Gen 43:27; Exo 18:7; Sa1 17:22, Sa1 25:5; Sa2 20:9
Geneva 1599
29:6 And he said unto them, (d) [Is] he well? And they said, [He is] well: and, behold, Rachel his daughter cometh with the sheep.
(d) Or, "he is in peace?" by which the Hebrews mean prosperity.
John Gill
29:6 And he said unto them, is he well?.... In good health, he and his family, or "is peace unto him" (b); does he enjoy prosperity and happiness? for this word was used in the eastern nations, and still is, for all kind of felicity:
and they said, he is well; or has peace; he and his family are in good health, enjoying all the comforts and blessings of life:
and, behold, Rachel his daughter cometh with the sheep; at that very instant she was coming out of the city with her father's flock of sheep, to water them at the well; an instance of great humility, diligence, and simplicity; this was very providential to Jacob.
(b) "nunquid pax ei", Montanus, Vatablus, Fagius, Cartwright, Schmidt.
29:729:7: Եւ ասէ Յակոբ. Դեռ աւուր շա՛տ կայ. չեւ՛ եւս է ժամ խաշանցդ ժողովելոյ. արբուցէ՛ք խաշանցդ, եւ երթա՛յք արածեցէք[250]։ [250] Ոսկան. Դեռ օր շատ կայ։
7 Յակոբն ասաց. «Օրը դեռ առջեւում է, ոչխարները հաւաքելու ժամանակը չէ, ջուր տուէ՛ք ոչխարներին եւ տարէ՛ք էլի արածեցնելու»:
7 Անիկա ըսաւ. «Տակաւին իրիկուն ըլլալու շատ ատեն կայ եւ հօտերուն հաւաքուելու ատենը չէ. ոչխարներուն խմցուցէք, գացէք արածեցէ՛ք»։
Եւ ասէ Յակոբ. Դեռ աւուր շատ կայ, չեւ եւս է ժամ խաշանցդ ժողովելոյ. արբուցէք խաշանցդ, եւ երթայք արածեցէք:

29:7: Եւ ասէ Յակոբ. Դեռ աւուր շա՛տ կայ. չեւ՛ եւս է ժամ խաշանցդ ժողովելոյ. արբուցէ՛ք խաշանցդ, եւ երթա՛յք արածեցէք[250]։
[250] Ոսկան. Դեռ օր շատ կայ։
7 Յակոբն ասաց. «Օրը դեռ առջեւում է, ոչխարները հաւաքելու ժամանակը չէ, ջուր տուէ՛ք ոչխարներին եւ տարէ՛ք էլի արածեցնելու»:
7 Անիկա ըսաւ. «Տակաւին իրիկուն ըլլալու շատ ատեն կայ եւ հօտերուն հաւաքուելու ատենը չէ. ոչխարներուն խմցուցէք, գացէք արածեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
29:77: И сказал: вот, дня еще много; не время собирать скот; напойте овец и пойдите, пасите.
29:7 καὶ και and; even εἶπεν επω say; speak Ιακωβ ιακωβ Iakōb; Iakov ἔτι ετι yet; still ἐστὶν ειμι be ἡμέρα ημερα day πολλή πολυς much; many οὔπω ουπω not yet ὥρα ωρα hour συναχθῆναι συναγω gather τὰ ο the κτήνη κτηνος livestock; animal ποτίσαντες ποτιζω give a drink; water τὰ ο the πρόβατα προβατον sheep ἀπελθόντες απερχομαι go off; go away βόσκετε βοσκω pasture; feed
29:7 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הֵ֥ן hˌēn הֵן behold עֹוד֙ ʕôḏ עֹוד duration הַ ha הַ the יֹּ֣ום yyˈôm יֹום day גָּדֹ֔ול gāḏˈôl גָּדֹול great לֹא־ lō- לֹא not עֵ֖ת ʕˌēṯ עֵת time הֵאָסֵ֣ף hēʔāsˈēf אסף gather הַ ha הַ the מִּקְנֶ֑ה mmiqnˈeh מִקְנֶה purchase הַשְׁק֥וּ hašqˌû שׁקה give drink הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle וּ û וְ and לְכ֥וּ lᵊḵˌû הלך walk רְעֽוּ׃ rᵊʕˈû רעה pasture
29:7. dixitque Iacob adhuc multum diei superest nec est tempus ut reducantur ad caulas greges date ante potum ovibus et sic ad pastum eas reduciteAnd Jacob said: There is yet much day remaining, neither is it time to bring the flocks into the folds again: first give the sheep drink, and so lead them back to feed.
7. And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them.
And he said, Lo, [it is] yet high day, neither [is it] time that the cattle should be gathered together: water ye the sheep, and go [and] feed:

7: И сказал: вот, дня еще много; не время собирать скот; напойте овец и пойдите, пасите.
29:7
καὶ και and; even
εἶπεν επω say; speak
Ιακωβ ιακωβ Iakōb; Iakov
ἔτι ετι yet; still
ἐστὶν ειμι be
ἡμέρα ημερα day
πολλή πολυς much; many
οὔπω ουπω not yet
ὥρα ωρα hour
συναχθῆναι συναγω gather
τὰ ο the
κτήνη κτηνος livestock; animal
ποτίσαντες ποτιζω give a drink; water
τὰ ο the
πρόβατα προβατον sheep
ἀπελθόντες απερχομαι go off; go away
βόσκετε βοσκω pasture; feed
29:7
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הֵ֥ן hˌēn הֵן behold
עֹוד֙ ʕôḏ עֹוד duration
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
גָּדֹ֔ול gāḏˈôl גָּדֹול great
לֹא־ lō- לֹא not
עֵ֖ת ʕˌēṯ עֵת time
הֵאָסֵ֣ף hēʔāsˈēf אסף gather
הַ ha הַ the
מִּקְנֶ֑ה mmiqnˈeh מִקְנֶה purchase
הַשְׁק֥וּ hašqˌû שׁקה give drink
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
וּ û וְ and
לְכ֥וּ lᵊḵˌû הלך walk
רְעֽוּ׃ rᵊʕˈû רעה pasture
29:7. dixitque Iacob adhuc multum diei superest nec est tempus ut reducantur ad caulas greges date ante potum ovibus et sic ad pastum eas reducite
And Jacob said: There is yet much day remaining, neither is it time to bring the flocks into the folds again: first give the sheep drink, and so lead them back to feed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Сам пастух, Иаков советует не терять даром времени и, напоив стадо, продолжать пасти его до захода солнца. Может быть, впрочем, Иаков намеренно хочет удалить пастухов, не желая иметь посторонних свидетелей своего первого свидания с двоюродною сестрою.
Adam Clarke: Commentary on the Bible - 1831
29:7: It is yet high day - The day is but about half run; neither is it time that the cattle should be gathered together - it is surely not time yet to put them into the folds; give them therefore water, and take them again to pasture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:7: Lo: Gal 6:9, Gal 6:10; Eph 5:16
it is yet high day: Heb. yet the day is great
John Gill
29:7 And he said, lo, it is yet high day,.... Noonday, when the sun is highest; at which time in those hot countries flocks used to be made to lie down in shady places, and by still waters, to which the allusion is in Ps 23:2; or however the sun was still up very high, and there was a great deal of the day yet to come; for so the phrase is, "yet the day is great" or "much" (c), a long time still untonight:
neither is it time that the cattle should be gathered together; off of the pastures, to be had home, and put into folds, which was usually done in the evening:
water ye the sheep, and go and feed them; give them water out of the well to drink, and then lead them out the pastures, and let them feed until the night is coming on: this he said not in an authoritative way, or in a surly ill natured manner, and as reproving them for their slothfulness; but kindly and gently giving his advice, who was a shepherd himself, and knew what was proper to be done; and this appears by the shepherds taking in good part what he said, and returning a civil answer.
(c) "magnus", Pagninus, Montanus, Drusius; "multus", Junius & Tremellius, Piscator, Schmidt; "multum adhuc suparet diei", Vatablus.
29:829:8: Եւ նոքա ասեն. Չէ՛ հնար՝ թէ մինչ ո՛չ ժողովեսցին ամենայն հովիւք, եւ տապալեսցեն զվէմդ ՚ի բերանոյ ջրհորոյդ. եւ արբուցանիցեմք խաշանցս։
8 Նրանք ասացին. «Դա անհնար է, քանի դեռ չեն հաւաքուել բոլոր հովիւները եւ ջրհորի բերանից քարը չեն գլորել. դրանից յետոյ ջուր կը տանք ոչխարներին»:
8 Անոնք ըսին. «Մենք չենք կրնար, մինչեւ բոլոր հօտերը մէկտեղ հաւաքուին ու երբ հորին բերնի քարը մէկդի գլորեն, այն ատեն ոչխարներուն կը խմցնենք»։
Եւ նոքա ասեն. չէ հնար թէ մինչ ոչ ժողովիցին ամենայն հովիւք, եւ տապալիցեն զվէմդ ի բերանոյ ջրհորոյդ, եւ արբուցանիցեմք խաշանցս:

29:8: Եւ նոքա ասեն. Չէ՛ հնար՝ թէ մինչ ո՛չ ժողովեսցին ամենայն հովիւք, եւ տապալեսցեն զվէմդ ՚ի բերանոյ ջրհորոյդ. եւ արբուցանիցեմք խաշանցս։
8 Նրանք ասացին. «Դա անհնար է, քանի դեռ չեն հաւաքուել բոլոր հովիւները եւ ջրհորի բերանից քարը չեն գլորել. դրանից յետոյ ջուր կը տանք ոչխարներին»:
8 Անոնք ըսին. «Մենք չենք կրնար, մինչեւ բոլոր հօտերը մէկտեղ հաւաքուին ու երբ հորին բերնի քարը մէկդի գլորեն, այն ատեն ոչխարներուն կը խմցնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
29:88: Они сказали: не можем, пока не соберутся все стада, и не отвалят камня от устья колодезя; тогда будем мы поить овец.
29:8 οἱ ο the δὲ δε though; while εἶπαν επω say; speak οὐ ου not δυνησόμεθα δυναμαι able; can ἕως εως till; until τοῦ ο the συναχθῆναι συναγω gather πάντας πας all; every τοὺς ο the ποιμένας ποιμην shepherd καὶ και and; even ἀποκυλίσωσιν αποκυλιω roll away τὸν ο the λίθον λιθος stone ἀπὸ απο from; away τοῦ ο the στόματος στομα mouth; edge τοῦ ο the φρέατος φρεαρ pit καὶ και and; even ποτιοῦμεν ποτιζω give a drink; water τὰ ο the πρόβατα προβατον sheep
29:8 וַ wa וְ and יֹּאמְרוּ֮ yyōmᵊrˈû אמר say לֹ֣א lˈō לֹא not נוּכַל֒ nûḵˌal יכל be able עַ֣ד ʕˈaḏ עַד unto אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יֵאָֽסְפוּ֙ yēʔˈāsᵊfû אסף gather כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עֲדָרִ֔ים ʕᵃḏārˈîm עֵדֶר flock וְ wᵊ וְ and גָֽלֲלוּ֙ ḡˈālᵃlû גלל roll אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶ֔בֶן ʔˈeven אֶבֶן stone מֵ mē מִן from עַ֖ל ʕˌal עַל upon פִּ֣י pˈî פֶּה mouth הַ ha הַ the בְּאֵ֑ר bbᵊʔˈēr בְּאֵר well וְ wᵊ וְ and הִשְׁקִ֖ינוּ hišqˌînû שׁקה give drink הַ ha הַ the צֹּֽאן׃ ṣṣˈōn צֹאן cattle
29:8. qui responderunt non possumus donec omnia pecora congregentur et amoveamus lapidem de ore putei ut adaquemus gregesThey answered: We cannot, till all the cattle be gathered together, and we remove the stone from the well's mouth, that we may water the flocks.
8. And they said, We cannot, until all the flocks be gathered together, and they roll the stone from the well’s mouth; then we water the sheep.
And they said, We cannot, until all the flocks be gathered together, and [till] they roll the stone from the well' s mouth; then we water the sheep:

8: Они сказали: не можем, пока не соберутся все стада, и не отвалят камня от устья колодезя; тогда будем мы поить овец.
29:8
οἱ ο the
δὲ δε though; while
εἶπαν επω say; speak
οὐ ου not
δυνησόμεθα δυναμαι able; can
ἕως εως till; until
τοῦ ο the
συναχθῆναι συναγω gather
πάντας πας all; every
τοὺς ο the
ποιμένας ποιμην shepherd
καὶ και and; even
ἀποκυλίσωσιν αποκυλιω roll away
τὸν ο the
λίθον λιθος stone
ἀπὸ απο from; away
τοῦ ο the
στόματος στομα mouth; edge
τοῦ ο the
φρέατος φρεαρ pit
καὶ και and; even
ποτιοῦμεν ποτιζω give a drink; water
τὰ ο the
πρόβατα προβατον sheep
29:8
וַ wa וְ and
יֹּאמְרוּ֮ yyōmᵊrˈû אמר say
לֹ֣א lˈō לֹא not
נוּכַל֒ nûḵˌal יכל be able
עַ֣ד ʕˈaḏ עַד unto
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יֵאָֽסְפוּ֙ yēʔˈāsᵊfû אסף gather
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
עֲדָרִ֔ים ʕᵃḏārˈîm עֵדֶר flock
וְ wᵊ וְ and
גָֽלֲלוּ֙ ḡˈālᵃlû גלל roll
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶ֔בֶן ʔˈeven אֶבֶן stone
מֵ מִן from
עַ֖ל ʕˌal עַל upon
פִּ֣י pˈî פֶּה mouth
הַ ha הַ the
בְּאֵ֑ר bbᵊʔˈēr בְּאֵר well
וְ wᵊ וְ and
הִשְׁקִ֖ינוּ hišqˌînû שׁקה give drink
הַ ha הַ the
צֹּֽאן׃ ṣṣˈōn צֹאן cattle
29:8. qui responderunt non possumus donec omnia pecora congregentur et amoveamus lapidem de ore putei ut adaquemus greges
They answered: We cannot, till all the cattle be gathered together, and we remove the stone from the well's mouth, that we may water the flocks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Не знакомому с обычаями местности Иакову пастухи харранские объясняют, что колодезь (вероятно, как общее достояние нескольких хозяев) открывается лишь по прибытии всех стад.

Иаков знакомится с Рахилью.
Adam Clarke: Commentary on the Bible - 1831
29:8: We cannot, until all the flocks be gathered together - It is a rule that the stone shall not be removed till all the shepherds and the flocks which have a right to this well be gathered together; then, and not before, we may water the sheep. See note on Gen 29:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:8: until: Gen 29:3, Gen 34:14, Gen 43:32
roll: Mar 16:3; Luk 24:2
John Gill
29:8 And they said, we cannot,.... That is, water the sheep; either because the stone was a great one, as Jarchi observes, and therefore used to be removed by the joint strength of all the shepherds when they came together, though Jacob rolled it away of himself afterwards; but this is imputed to his great strength: or rather it was a custom that obtained among them, or an agreement made between them, that the stone should not be removed from the mouth of the well, and any flock watered:
until all the flocks be gathered together; and therefore they could not fairly and rightly do it, without violating the law and custom among them:
and till they roll the stone from the well's mouth; that is, the shepherds of the several flocks:
then we water the sheep; and not till then.
Robert Jamieson, A. R. Fausset and David Brown
29:8 They said, We cannot, until all the flocks be gathered--In order to prevent the consequences of too frequent exposure in places where water is scarce, the well is not only covered, but it is customary to have all the flocks collected round it before the covering is removed in presence of the owner or one of his representatives; and it was for this reason that those who were reposing at the well of Haran with the three flocks were waiting the arrival of Rachel.
29:929:9: Մինչդեռ նա ընդ նոսա խօսէր, ահա Ռաքէլ դուստր Լաբանու գայր ընդ խաշինս հօր իւրոյ. քանզի նա՛ արածէր զխաշինս հօր իւրոյ[251]։ [251] Ոմանք յաւելուն. Ընդ խաշինս Լաբանու հօր իւ՛՛։
9 Մինչ նա խօսում էր նրանց հետ, ահա Լաբանի դուստր Ռաքէլը եկաւ իր հօր ոչխարների հետ, որովհետեւ նա էր արածեցնում իր հօր ոչխարները:
9 Երբ տակաւին անոնց հետ կը խօսէր, Ռաքէլ իր հօրը ոչխարներուն հետ եկաւ. վասն զի անիկա էր անոնց հովիւը։
Մինչդեռ նա ընդ նոսա խօսէր, ահա Ռաքէլ դուստր Լաբանու գայր ընդ խաշինս հօր իւրոյ. քանզի նա արածէր զխաշինս հօր իւրոյ:

29:9: Մինչդեռ նա ընդ նոսա խօսէր, ահա Ռաքէլ դուստր Լաբանու գայր ընդ խաշինս հօր իւրոյ. քանզի նա՛ արածէր զխաշինս հօր իւրոյ[251]։
[251] Ոմանք յաւելուն. Ընդ խաշինս Լաբանու հօր իւ՛՛։
9 Մինչ նա խօսում էր նրանց հետ, ահա Լաբանի դուստր Ռաքէլը եկաւ իր հօր ոչխարների հետ, որովհետեւ նա էր արածեցնում իր հօր ոչխարները:
9 Երբ տակաւին անոնց հետ կը խօսէր, Ռաքէլ իր հօրը ոչխարներուն հետ եկաւ. վասն զի անիկա էր անոնց հովիւը։
zohrab-1805▾ eastern-1994▾ western am▾
29:99: Еще он говорил с ними, как пришла Рахиль с мелким скотом отца своего, потому что она пасла.
29:9 ἔτι ετι yet; still αὐτοῦ αυτος he; him λαλοῦντος λαλεω talk; speak αὐτοῖς αυτος he; him καὶ και and; even Ραχηλ ραχηλ Rachel ἡ ο the θυγάτηρ θυγατηρ daughter Λαβαν λαβαν come; go μετὰ μετα with; amid τῶν ο the προβάτων προβατον sheep τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him αὐτὴ αυτος he; him γὰρ γαρ for ἔβοσκεν βοσκω pasture; feed τὰ ο the πρόβατα προβατον sheep τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him
29:9 עֹודֶ֖נּוּ ʕôḏˌennû עֹוד duration מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak עִמָּ֑ם ʕimmˈām עִם with וְ wᵊ וְ and רָחֵ֣ל׀ rāḥˈēl רָחֵל Rachel בָּ֗אָה bˈāʔā בוא come עִם־ ʕim- עִם with הַ ha הַ the צֹּאן֙ ṣṣōn צֹאן cattle אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to אָבִ֔יהָ ʔāvˈîhā אָב father כִּ֥י kˌî כִּי that רֹעָ֖ה rōʕˌā רעה pasture הִֽוא׃ hˈiw הִיא she
29:9. adhuc loquebantur et ecce Rahel veniebat cum ovibus patris sui nam gregem ipsa pascebatThey were yet speaking, and behold Rachel came with her father's sheep: for she fed the flock.
9. While he yet spake with them, Rachel came with her father’s sheep; for she kept them.
And while he yet spake with them, Rachel came with her father' s sheep: for she kept them:

9: Еще он говорил с ними, как пришла Рахиль с мелким скотом отца своего, потому что она пасла.
29:9
ἔτι ετι yet; still
αὐτοῦ αυτος he; him
λαλοῦντος λαλεω talk; speak
αὐτοῖς αυτος he; him
καὶ και and; even
Ραχηλ ραχηλ Rachel
ο the
θυγάτηρ θυγατηρ daughter
Λαβαν λαβαν come; go
μετὰ μετα with; amid
τῶν ο the
προβάτων προβατον sheep
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
αὐτὴ αυτος he; him
γὰρ γαρ for
ἔβοσκεν βοσκω pasture; feed
τὰ ο the
πρόβατα προβατον sheep
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
29:9
עֹודֶ֖נּוּ ʕôḏˌennû עֹוד duration
מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak
עִמָּ֑ם ʕimmˈām עִם with
וְ wᵊ וְ and
רָחֵ֣ל׀ rāḥˈēl רָחֵל Rachel
בָּ֗אָה bˈāʔā בוא come
עִם־ ʕim- עִם with
הַ ha הַ the
צֹּאן֙ ṣṣōn צֹאן cattle
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
אָבִ֔יהָ ʔāvˈîhā אָב father
כִּ֥י kˌî כִּי that
רֹעָ֖ה rōʕˌā רעה pasture
הִֽוא׃ hˈiw הִיא she
29:9. adhuc loquebantur et ecce Rahel veniebat cum ovibus patris sui nam gregem ipsa pascebat
They were yet speaking, and behold Rachel came with her father's sheep: for she fed the flock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Что Рахиль была пастушкой (евр. roah — прич.: греч. и слав, добавл.: «овцы отца своего»), это не было унизительным для нее, так как на древнем и новом (по Буркгардту) Востоке пастушество было и остается обычным занятием для незамужних дочерей даже знатных шейхов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9-14: Rachel's Humility and Industry.B. C. 1760.
9 And while he yet spake with them, Rachel came with her father's sheep: for she kept them. 10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. 11 And Jacob kissed Rachel, and lifted up his voice, and wept. 12 And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father. 13 And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. 14 And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.
Here we see, 1. Rachel's humility and industry: She kept her father's sheep (v. 9), that is, she took the care of them, having servants under her that were employed about them. Rachel's name signifies a sheep. Note, Honest useful labour is that which nobody needs be ashamed of, nor ought it to be a hindrance to any one's preferment. 2. Jacob's tenderness and affection. When he understood that this was his kinswoman (probably he had heard of her name before), knowing what his errand was into that country, we may suppose it struck his mind immediately that his must be his wife. Being already smitten with her ingenuous comely face (though it was probably sun-burnt, and she was in the homely dress of a shepherdess), he is wonderfully officious, and anxious to serve her (v. 10), and addresses himself to her with tears of joy and kisses of love, v. 11. She runs with all haste to tell her father; for she will by no means entertain her kinsman's address without her father's knowledge and approbation, v. 12. These mutual respects, at their first interview, were good presages of their being a happy couple. 3. Providence made that which seemed contingent and fortuitous to give speedy satisfaction to Jacob's mind, as soon as ever he came to the place which he was bound for. Abraham's servant, when he came upon a similar errand, met with similar encouragement. Thus God guides his people with his eye, Ps. xxxii. 8. It is a groundless conceit which some of the Jewish writers have, that Jacob, when he kissed Rachel, wept because he had been set upon in his journey by Eliphaz the eldest son of Esau, at the command of his father, and robbed of all his money and jewels, which his mother had given him when she sent him away. It was plain that it was his passion for Rachel, and the surprise of this happy meeting, that drew these tears from his eyes. 4. Laban, though none of the best-humoured men, bade him welcome, was satisfied in the account he gave of himself, and of the reason of his coming in such poor circumstances. While we avoid the extreme, on the one hand, of being foolishly credulous, we must take heed of falling into the other extreme, of being uncharitably jealous and suspicious. Laban owned him for his kinsman: Thou art my bone and my flesh, v. 14. Note, Those are hard-hearted indeed that are unkind to their relations, and that hide themselves from their own flesh, Isa. lviii. 7.
Adam Clarke: Commentary on the Bible - 1831
29:9: Rachel came with her father's sheep - So we find that young women were not kept concealed in the house till the time they were married, which is the common gloss put on עלמה almah, a virgin, one concealed. Nor was it beneath the dignity of the daughters of the most opulent chiefs to carry water from the well, as in the case of Rebekah; or tend sheep, as in the case of Rachel. The chief property in those times consisted in flocks: and who so proper to take care of them as those who were interested in their safety and increase? Honest labor, far from being a discredit, is an honor both to high and low. The king himself is served by the field; and without it, and the labor necessary for its cultivation, all ranks must perish. Let every son, let every daughter, learn that it is no discredit to be employed, whenever it may be necessary, in the meanest offices, by which the interests of the family may be honestly promoted.
Albert Barnes: Notes on the Bible - 1834
29:9-14
Jacob's interview with Rachel, and hospitable reception by Laban. Rachel's approach awakens all Jacob's warmth of feeling. He rolls away the stone, waters the sheep, kisses Rachel, and bursts into tears. The remembrance of home and of the relationship of his mother to Rachel overpowers him. He informs Rachel who he is, and she runs to acquaint her father. Laban hastens to welcome his relative to his house. "Surely my bone and my flesh art thou." This is a description of kinsmanship probably derived from the formation of the woman out of the man Gen 2:23. A month here means the period from new moon to new moon, and consists of twenty-nine or thirty days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:9: Rachel: Gen 24:15; Exo 2:15, Exo 2:16, Exo 2:21; Sol 1:7, Sol 1:8
for she kept them: In those primitive times, a pastoral life was not only considered useful but honourable. nor was it beneath the dignity of the daughters of the most opulent chiefs to carry water from the well, or tend the sheep. Jacob, Moses, and David were shepherds.
John Gill
29:9 And while he yet spake with them,.... While Jacob was thus discoursing with the shepherds:
Rachel came with her father's sheep; to water them at the well. She was within sight when Jacob first addressed the shepherds, but now she was come to the well, or near it, with the sheep before her:
for she kept them: or "she was the shepherdess" (d); the chief one; she might have servants under her to do some parts of the office of a shepherd, not so fit for her to do; it may be Laban's sons, for some he had, Gen 31:1; were not as yet grown up, and Leah, the eldest daughter, having tender eyes, could not bear the open air, and light of the sun, nor so well look after the straying sheep; and therefore the flock was committed to the care of Rachel the younger daughter, whose name signifies a sheep. The Jews say (e), that the hand of God was upon Laban's flock, and there were but few left, so that he put away his shepherds, and what remained be put before his daughter Rachel, see Gen 30:30; and some ascribe it to his covetousness that he did this; but there is no need to suggest anything of that kind; for keeping sheep in those times and countries was a very honourable employment, and not below the sons and daughters of great personages, and still is so accounted. Dr. Shaw (f) says it is customary, even to this day, for the children of the greatest Emir to attend their flocks; the same is related of the seven children of the king of Thebes, of Antiphus the son of Priam, and of Anchises, Aeneas's father (g).
(d) "quia pastor illa", Montanus, "pastrix", Schmidt. (e) Targ. Jon. in loc. Pirke Eliezer, c. 36. (f) Travels, p. 240. No. 2. Ed. 2. (g) Hom. II. 1. ver. 313. II. 6. ver. 424. II. 11. ver. 106.
John Wesley
29:9 She kept her father's sheep - She took the care of them, having servants under her that were employed about them when he understood that this was his kinswoman (probably he had heard of her name before) knowing what his errand was into that country, we may suppose it struck into his mind immediately, that this must be his wife, as one already smitten with an honest comely face (though it is likely, sun - burnt, and she in the homely dress of a shepherdess) he is wonderfully officious, and ready to serve her, Gen 29:10, and addresses himself to her with tears of joy, and kisses of love, Gen 29:11, she runs with all haste to tell her father, for she will by no means entertain her kinsman's address without her father's knowledge and approbation, Gen 29:12. These mutual respects at their first interview were good presages of their being a happy couple. Providence made that which seemed contingent and fortuitous to give a speedy satisfaction to Jacob's mind as soon as ever he came to the place he was bound for. Abraham's servant, when he came upon a like errand, met with the like encouragement. Thus God guides his people with his eye, Ps 32:8. It is a groundless conceit which some of the Jewish writers have, that Jacob when he kissed Rachel wept, because he had been set upon his journey by Eliphaz the eldest son of Esau, at the command of his father, and robbed him of all his money and jewels, which his mother had given him when she sent him away: it is plain it was his passion for Rachel, and the surprise of this happy meeting that drew these tears from his eyes. Laban, though none of the best humoured men, bid him welcome, was satisfied in the account he gave of himself, and of the reason of his coming in such poor circumstances. While we avoid the extreme on the one hand of being foolishly credulous, we must take heed of falling into the other extreme of being uncharitably jealous and suspicious. Laban owned him for his kinsman, Gen 29:14. Thou art my bone and my flesh. Note, Those are hard - hearted indeed that are unkind to their relations, and that hide themselves from their own flesh, Is 58:7.
Robert Jamieson, A. R. Fausset and David Brown
29:9 While he yet spake with them, Rachel came--Among the pastoral tribes the young unmarried daughters of the greatest sheiks tend the flocks, going out at sunrise and continuing to watch their fleecy charges till sunset. Watering them, which is done twice a day, is a work of time and labor, and Jacob rendered no small service in volunteering his aid to the young shepherdess. The interview was affecting, the reception welcome, and Jacob forgot all his toils in the society of his Mesopotamian relatives. Can we doubt that he returned thanks to God for His goodness by the way?
29:1029:10: Եւ եղեւ իբրեւ ետես Յակոբ զՌաքէլ դուստր Լաբանայ եղբօր մօր իւրոյ ※. եւ զխաշինս Ղ՚աբանայ եղբօր մօր իւրոյ։ Եւ մատուցեալ Յակոբ տապալեցոյց զվէմն ՚ի բերանոյ ջրհորոյն, եւ արբոյց խաշանցն Ղ՚աբանու եղբօր մօր իւրոյ[252]։ [252] Ոմանք. ՚Ի բերանոյ ջրհորին, եւ ար՛՛։
10 Երբ Յակոբը տեսաւ իր մօրեղբայր Լաբանի դուստր Ռաքէլին եւ իր մօրեղբայր Լաբանի ոչխարները, մօտեցաւ, ջրհորի բերանից գլորեց քարը եւ ջրեց իր մօրեղբայր Լաբանի ոչխարները:
10 Երբ Յակոբ իր մօրեղբօրը Լաբանին Ռաքէլ աղջիկը ու իր մօրեղբօրը Լաբանին ոչխարները տեսաւ, այն ատեն Յակոբ մօտեցաւ, քարը հորին բերնէն գլորեց ու իր մօրեղբօրը Լաբանին ոչխարներուն խմցուց։
Եւ եղեւ իբրեւ ետես Յակոբ զՌաքէլ դուստր Լաբանայ եղբօր մօր իւրոյ, եւ զխաշինս Լաբանայ եղբօր մօր իւրոյ, եւ մատուցեալ Յակոբ տապալեցոյց զվէմն ի բերանոյ ջրհորոյն, եւ արբոյց խաշանցն Լաբանու եղբօր մօր իւրոյ:

29:10: Եւ եղեւ իբրեւ ետես Յակոբ զՌաքէլ դուստր Լաբանայ եղբօր մօր իւրոյ ※. եւ զխաշինս Ղ՚աբանայ եղբօր մօր իւրոյ։ Եւ մատուցեալ Յակոբ տապալեցոյց զվէմն ՚ի բերանոյ ջրհորոյն, եւ արբոյց խաշանցն Ղ՚աբանու եղբօր մօր իւրոյ[252]։
[252] Ոմանք. ՚Ի բերանոյ ջրհորին, եւ ար՛՛։
10 Երբ Յակոբը տեսաւ իր մօրեղբայր Լաբանի դուստր Ռաքէլին եւ իր մօրեղբայր Լաբանի ոչխարները, մօտեցաւ, ջրհորի բերանից գլորեց քարը եւ ջրեց իր մօրեղբայր Լաբանի ոչխարները:
10 Երբ Յակոբ իր մօրեղբօրը Լաբանին Ռաքէլ աղջիկը ու իր մօրեղբօրը Լաբանին ոչխարները տեսաւ, այն ատեն Յակոբ մօտեցաւ, քարը հորին բերնէն գլորեց ու իր մօրեղբօրը Լաբանին ոչխարներուն խմցուց։
zohrab-1805▾ eastern-1994▾ western am▾
29:1010: Когда Иаков увидел Рахиль, дочь Лавана, брата матери своей, и овец Лавана, брата матери своей, то подошел Иаков, отвалил камень от устья колодезя и напоил овец Лавана, брата матери своей.
29:10 ἐγένετο γινομαι happen; become δὲ δε though; while ὡς ως.1 as; how εἶδεν ειδω realize; have idea Ιακωβ ιακωβ Iakōb; Iakov τὴν ο the Ραχηλ ραχηλ Rachel θυγατέρα θυγατηρ daughter Λαβαν λαβαν brother τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the πρόβατα προβατον sheep Λαβαν λαβαν brother τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even προσελθὼν προσερχομαι approach; go ahead Ιακωβ ιακωβ Iakōb; Iakov ἀπεκύλισεν αποκυλιω roll away τὸν ο the λίθον λιθος stone ἀπὸ απο from; away τοῦ ο the στόματος στομα mouth; edge τοῦ ο the φρέατος φρεαρ pit καὶ και and; even ἐπότισεν ποτιζω give a drink; water τὰ ο the πρόβατα προβατον sheep Λαβαν λαβαν the ἀδελφοῦ αδελφος brother τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him
29:10 וַ wa וְ and יְהִ֡י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] רָאָ֨ה rāʔˌā ראה see יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶת־ ʔeṯ- אֵת [object marker] רָחֵ֗ל rāḥˈēl רָחֵל Rachel בַּת־ baṯ- בַּת daughter לָבָן֙ lāvˌān לָבָן Laban אֲחִ֣י ʔᵃḥˈî אָח brother אִמֹּ֔ו ʔimmˈô אֵם mother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צֹ֥אן ṣˌōn צֹאן cattle לָבָ֖ן lāvˌān לָבָן Laban אֲחִ֣י ʔᵃḥˈî אָח brother אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and יִּגַּ֣שׁ yyiggˈaš נגשׁ approach יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and יָּ֤גֶל yyˈāḡel גלל roll אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶ֨בֶן֙ ʔˈeven אֶבֶן stone מֵ mē מִן from עַל֙ ʕˌal עַל upon פִּ֣י pˈî פֶּה mouth הַ ha הַ the בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well וַ wa וְ and יַּ֕שְׁקְ yyˈašq שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] צֹ֥אן ṣˌōn צֹאן cattle לָבָ֖ן lāvˌān לָבָן Laban אֲחִ֥י ʔᵃḥˌî אָח brother אִמֹּֽו׃ ʔimmˈô אֵם mother
29:10. quam cum vidisset Iacob et sciret consobrinam suam ovesque Laban avunculi sui amovit lapidem quo puteus claudebaturAnd when Jacob saw her, and knew her to be his cousin-german, and that they were the sheep of Laban, his uncle: he removed the stone wherewith the well was closed.
10. And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother.
And it came to pass, when Jacob saw Rachel the daughter of Laban his mother' s brother, and the sheep of Laban his mother' s brother, that Jacob went near, and rolled the stone from the well' s mouth, and watered the flock of Laban his mother' s brother:

10: Когда Иаков увидел Рахиль, дочь Лавана, брата матери своей, и овец Лавана, брата матери своей, то подошел Иаков, отвалил камень от устья колодезя и напоил овец Лавана, брата матери своей.
29:10
ἐγένετο γινομαι happen; become
δὲ δε though; while
ὡς ως.1 as; how
εἶδεν ειδω realize; have idea
Ιακωβ ιακωβ Iakōb; Iakov
τὴν ο the
Ραχηλ ραχηλ Rachel
θυγατέρα θυγατηρ daughter
Λαβαν λαβαν brother
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
πρόβατα προβατον sheep
Λαβαν λαβαν brother
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
προσελθὼν προσερχομαι approach; go ahead
Ιακωβ ιακωβ Iakōb; Iakov
ἀπεκύλισεν αποκυλιω roll away
τὸν ο the
λίθον λιθος stone
ἀπὸ απο from; away
τοῦ ο the
στόματος στομα mouth; edge
τοῦ ο the
φρέατος φρεαρ pit
καὶ και and; even
ἐπότισεν ποτιζω give a drink; water
τὰ ο the
πρόβατα προβατον sheep
Λαβαν λαβαν the
ἀδελφοῦ αδελφος brother
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
29:10
וַ wa וְ and
יְהִ֡י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
רָאָ֨ה rāʔˌā ראה see
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶת־ ʔeṯ- אֵת [object marker]
רָחֵ֗ל rāḥˈēl רָחֵל Rachel
בַּת־ baṯ- בַּת daughter
לָבָן֙ lāvˌān לָבָן Laban
אֲחִ֣י ʔᵃḥˈî אָח brother
אִמֹּ֔ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צֹ֥אן ṣˌōn צֹאן cattle
לָבָ֖ן lāvˌān לָבָן Laban
אֲחִ֣י ʔᵃḥˈî אָח brother
אִמֹּ֑ו ʔimmˈô אֵם mother
וַ wa וְ and
יִּגַּ֣שׁ yyiggˈaš נגשׁ approach
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
יָּ֤גֶל yyˈāḡel גלל roll
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶ֨בֶן֙ ʔˈeven אֶבֶן stone
מֵ מִן from
עַל֙ ʕˌal עַל upon
פִּ֣י pˈî פֶּה mouth
הַ ha הַ the
בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well
וַ wa וְ and
יַּ֕שְׁקְ yyˈašq שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
צֹ֥אן ṣˌōn צֹאן cattle
לָבָ֖ן lāvˌān לָבָן Laban
אֲחִ֥י ʔᵃḥˌî אָח brother
אִמֹּֽו׃ ʔimmˈô אֵם mother
29:10. quam cum vidisset Iacob et sciret consobrinam suam ovesque Laban avunculi sui amovit lapidem quo puteus claudebatur
And when Jacob saw her, and knew her to be his cousin-german, and that they were the sheep of Laban, his uncle: he removed the stone wherewith the well was closed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Впечатление от встречи с родственницею дает Иакову подъем духа, и он, желая сделать приятное Рахили и Лавану (родство Иакова с последним нарочито выставляется здесь — в троекратном обозначении Лавана, как дяди Иакова), совершает нелегкий труд поднятия камня с устья колодца; сделать же это он, как чужестранец, мог, не стесняясь обычаями местными.
Adam Clarke: Commentary on the Bible - 1831
29:10: Jacob went near, and rolled the stone - Probably the flock of Laban was the last of those which had a right to the well; that flock being now come, Jacob assisted the shepherds to roll off the stone, (for it is not likely he did it by himself), and so assisted his cousin, to whom he was as yet unknown, to water her flock.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:10: rolled: Exo 2:17
John Gill
29:10 And it came to pass, when Jacob saw Rachel, the daughter of Laban his mother's brother,.... Coming with her flock towards the well, and for whom and whose flock only the shepherds might be waiting:
and the sheep of Laban his mother's brother; wherefore out of respect to him and his, he being so nearly allied to him, it was
that Jacob went near, and rolled the stone from the well's mouth, either with the help of the shepherds, or of himself by his own strength; which the Jewish writers (h) say amazed the shepherds, that he should do that himself, which required their united strength. The Targum of Jonathan says, he did it with one of his arms; and Jarchi, that he removed it as easily as a man takes off the lid cover of a pot:
and watered the flock of Laban his mother's brother; this he did partly out of respect to his relations, and partly that he might be taken notice of by Rachel.
(h) Pirke Eliezer, c. 36.
29:1129:11: Եւ համբուրեաց Յակոբ զՀռաքէլ. եւ ձա՛յն եբարձ եւ ելաց։
11 Յակոբը համբուրեց Ռաքէլին ու բարձրաձայն լաց եղաւ:
11 Եւ Յակոբ համբուրեց Ռաքէլը ու ձայնը վերցնելով լացաւ։
Եւ համբուրեաց Յակոբ զՌաքէլ, եւ ձայն եբարձ եւ ելաց:

29:11: Եւ համբուրեաց Յակոբ զՀռաքէլ. եւ ձա՛յն եբարձ եւ ելաց։
11 Յակոբը համբուրեց Ռաքէլին ու բարձրաձայն լաց եղաւ:
11 Եւ Յակոբ համբուրեց Ռաքէլը ու ձայնը վերցնելով լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1111: И поцеловал Иаков Рахиль и возвысил голос свой и заплакал.
29:11 καὶ και and; even ἐφίλησεν φιλεω like; fond of Ιακωβ ιακωβ Iakōb; Iakov τὴν ο the Ραχηλ ραχηλ Rachel καὶ και and; even βοήσας βοαω scream; shout τῇ ο the φωνῇ φωνη voice; sound αὐτοῦ αυτος he; him ἔκλαυσεν κλαιω weep; cry
29:11 וַ wa וְ and יִּשַּׁ֥ק yyiššˌaq נשׁק kiss יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob לְ lᵊ לְ to רָחֵ֑ל rāḥˈēl רָחֵל Rachel וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] קֹלֹ֖ו qōlˌô קֹול sound וַ wa וְ and יֵּֽבְךְּ׃ yyˈēvk בכה weep
29:11. et adaquato grege osculatus est eam elevataque voce flevitAnd having watered the flock, he kissed her: and lifting up his voice, wept.
11. And Jacob kissed Rachel, and lifted up his voice, and wept.
And Jacob kissed Rachel, and lifted up his voice, and wept:

11: И поцеловал Иаков Рахиль и возвысил голос свой и заплакал.
29:11
καὶ και and; even
ἐφίλησεν φιλεω like; fond of
Ιακωβ ιακωβ Iakōb; Iakov
τὴν ο the
Ραχηλ ραχηλ Rachel
καὶ και and; even
βοήσας βοαω scream; shout
τῇ ο the
φωνῇ φωνη voice; sound
αὐτοῦ αυτος he; him
ἔκλαυσεν κλαιω weep; cry
29:11
וַ wa וְ and
יִּשַּׁ֥ק yyiššˌaq נשׁק kiss
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
לְ lᵊ לְ to
רָחֵ֑ל rāḥˈēl רָחֵל Rachel
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
קֹלֹ֖ו qōlˌô קֹול sound
וַ wa וְ and
יֵּֽבְךְּ׃ yyˈēvk בכה weep
29:11. et adaquato grege osculatus est eam elevataque voce flevit
And having watered the flock, he kissed her: and lifting up his voice, wept.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Непосредственно после проявления мужества и силы (ст. 10) Иаков обнаруживает необыкновенную чувствительность: в поцелуе Рахили и затем в слезах. Иаков заплакал от радости свидания, после пережитых испытаний пути (ср. 43:30; 45:14–15; 46:29).
Adam Clarke: Commentary on the Bible - 1831
29:11: Jacob kissed Rachel - A simple and pure method by which the primitive inhabitants of the earth testified their friendship to each other, first abused by hypocrites, who pretended affection while their vile hearts meditated terror, (see the case of Joab), and afterwards disgraced by refiners on morals, who, while they pretended to stumble at those innocent expressions of affection and friendship, were capable of committing the grossest acts of impurity.
And lifted up his voice - It may be, in thanksgiving to God for the favor he had shown him, in conducting him thus far in peace and safety.
And wept - From a sense of the goodness of his heavenly Father, and his own unworthiness of the success with which he had been favored. The same expressions of kindness and pure affection are repeated on the part of Laban, Gen 29:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:11: kissed: Gen 29:13, Gen 27:26, Gen 33:4, Gen 43:30, Gen 45:2, Gen 45:14, Gen 45:15; Exo 4:27, Exo 18:7; Rom 16:16
and wept: Gen 33:4, Gen 43:30, Gen 45:2, Gen 45:14, Gen 45:15
John Gill
29:11 And Jacob kissed Rachel,.... Which he did in a way of courtesy and civility; this was done after he had acquainted her with his relation to her; he saluted her upon that:
and lifted up his voice, and wept; for joy at the providence of God that had brought him so opportunely to the place, and at the sight of a person so nearly related to him; and who he hoped would be his wife, and was the person designed of God for him.
29:1229:12: Եւ պատմեաց Յակոբ Ռաքելայ թէ եղբայր հօր նորա է, եւ որդի Ռեբեկայ։ Եւ ընթացաւ պատմեաց հօր իւրում ըստ բանիցս այսոցիկ։
12 Յակոբը Ռաքէլին յայտնեց, որ ինքը նրա հօրեղբայրն[19] է՝ Ռեբեկայի որդին: Ռաքէլը գնաց ու հօրը պատմեց այն, ինչ պատահել էր:[19] Իրականում՝ հօրաքրոջ որդին:
12 Յակոբ յայտնեց Ռաքէլին թէ ինք անոր հօրը ազգականը ու Ռեբեկային որդին է։ Ռաքէլ վազեց ու իր հօրը պատմեց։
Եւ պատմեաց Յակոբ Ռաքելայ եթէ եղբայր հօր նորա է, եւ որդի Ռեբեկայ. եւ ընթացաւ պատմեաց հօր իւրում [375]ըստ բանիցս այսոցիկ:

29:12: Եւ պատմեաց Յակոբ Ռաքելայ թէ եղբայր հօր նորա է, եւ որդի Ռեբեկայ։ Եւ ընթացաւ պատմեաց հօր իւրում ըստ բանիցս այսոցիկ։
12 Յակոբը Ռաքէլին յայտնեց, որ ինքը նրա հօրեղբայրն[19] է՝ Ռեբեկայի որդին: Ռաքէլը գնաց ու հօրը պատմեց այն, ինչ պատահել էր:
[19] Իրականում՝ հօրաքրոջ որդին:
12 Յակոբ յայտնեց Ռաքէլին թէ ինք անոր հօրը ազգականը ու Ռեբեկային որդին է։ Ռաքէլ վազեց ու իր հօրը պատմեց։
zohrab-1805▾ eastern-1994▾ western am▾
29:1212: И сказал Иаков Рахили, что он родственник отцу ее и что он сын Ревеккин. А она побежала и сказала отцу своему.
29:12 καὶ και and; even ἀνήγγειλεν αναγγελλω announce τῇ ο the Ραχηλ ραχηλ Rachel ὅτι οτι since; that ἀδελφὸς αδελφος brother τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him ἐστιν ειμι be καὶ και and; even ὅτι οτι since; that υἱὸς υιος son Ρεβεκκας ρεβεκκα Rebecca ἐστίν ειμι be καὶ και and; even δραμοῦσα τρεχω run ἀπήγγειλεν απαγγελλω report τῷ ο the πατρὶ πατηρ father αὐτῆς αυτος he; him κατὰ κατα down; by τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he
29:12 וַ wa וְ and יַּגֵּ֨ד yyaggˌēḏ נגד report יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob לְ lᵊ לְ to רָחֵ֗ל rāḥˈēl רָחֵל Rachel כִּ֣י kˈî כִּי that אֲחִ֤י ʔᵃḥˈî אָח brother אָבִ֨יהָ֙ ʔāvˈîhā אָב father ה֔וּא hˈû הוּא he וְ wᵊ וְ and כִ֥י ḵˌî כִּי that בֶן־ ven- בֵּן son רִבְקָ֖ה rivqˌā רִבְקָה Rebekah ה֑וּא hˈû הוּא he וַ wa וְ and תָּ֖רָץ ttˌāroṣ רוץ run וַ wa וְ and תַּגֵּ֥ד ttaggˌēḏ נגד report לְ lᵊ לְ to אָבִֽיהָ׃ ʔāvˈîhā אָב father
29:12. et indicavit ei quod frater esset patris eius et filius Rebeccae at illa festinans nuntiavit patri suoAnd he told her that he was her father's brother, and the son of Rebecca: but she went in haste and told her father.
12. And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son: and she ran and told her father.
And Jacob told Rachel that he [was] her father' s brother, and that he [was] Rebekah' s son: and she ran and told her father:

12: И сказал Иаков Рахили, что он родственник отцу ее и что он сын Ревеккин. А она побежала и сказала отцу своему.
29:12
καὶ και and; even
ἀνήγγειλεν αναγγελλω announce
τῇ ο the
Ραχηλ ραχηλ Rachel
ὅτι οτι since; that
ἀδελφὸς αδελφος brother
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
ἐστιν ειμι be
καὶ και and; even
ὅτι οτι since; that
υἱὸς υιος son
Ρεβεκκας ρεβεκκα Rebecca
ἐστίν ειμι be
καὶ και and; even
δραμοῦσα τρεχω run
ἀπήγγειλεν απαγγελλω report
τῷ ο the
πατρὶ πατηρ father
αὐτῆς αυτος he; him
κατὰ κατα down; by
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
29:12
וַ wa וְ and
יַּגֵּ֨ד yyaggˌēḏ נגד report
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
לְ lᵊ לְ to
רָחֵ֗ל rāḥˈēl רָחֵל Rachel
כִּ֣י kˈî כִּי that
אֲחִ֤י ʔᵃḥˈî אָח brother
אָבִ֨יהָ֙ ʔāvˈîhā אָב father
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
בֶן־ ven- בֵּן son
רִבְקָ֖ה rivqˌā רִבְקָה Rebekah
ה֑וּא hˈû הוּא he
וַ wa וְ and
תָּ֖רָץ ttˌāroṣ רוץ run
וַ wa וְ and
תַּגֵּ֥ד ttaggˌēḏ נגד report
לְ lᵊ לְ to
אָבִֽיהָ׃ ʔāvˈîhā אָב father
29:12. et indicavit ei quod frater esset patris eius et filius Rebeccae at illa festinans nuntiavit patri suo
And he told her that he was her father's brother, and the son of Rebecca: but she went in haste and told her father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Иаков называет себя братом Лавана, конечно, в обширном значении — родственника (русск. пер.), братьями названы Авраам и Лот. Девица бежит домой, как Ревекка (24:28), но рассказывает о посетителе не матери, как та, а отцу; может быть, как замечают раввины, матери Рахили в это время уже не было в живых; в дальнейшем рассказе она совершенно не упоминается.

Лаван встречает и принимает Иакова.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:12: brother: Gen 13:8, Gen 14:14-16
and she: Gen 24:28
John Gill
29:12 And Jacob told Rachel,.... Or "had told" (i) her; before he kissed her, and lift up his voice and wept, as Aben Ezra observes:
that he was her father's brother; his nephew by his sister, for such were sometimes called brethren, as Lot, Abraham's brother's son, is called his brother, Gen 14:12,
and that he was Rebekah's son; sister to her father, and aunt to her, and whose name and relation she doubtless knew full well:
and she ran and told her father; leaving the care of her flock with Jacob; Rebekah, in a like case, ran and told her mother, Gen 24:28, which is most usual for daughters to do; but here Rachel runs and tells her father, her mother very probably being dead, as say the Jewish writers (k).
(i) "et puntiaverat", Pagninus, Montanus; "renuntiaverat", Vatablus. (k) Bereshit Rabba, sect. 70. fol. 62. 4. Jarchi in loc.
Robert Jamieson, A. R. Fausset and David Brown
29:12 Jacob told Rachel, &c.--According to the practice of the East, the term "brother" is extended to remote degrees of relationship, as uncle, cousin, or nephew.
29:1329:13: Եւ եղեւ իբրեւ լուաւ Լաբան զանուն Յակոբայ որդւոյ քեռ իւրոյ, ընթացա՛ւ ընդառաջ նորա, գի՛րկս արկ եւ համբուրեաց զնա. եւ տարաւ զնա ՚ի տուն իւր։ Եւ պատմեաց Լաբանու զամենայն զբանս զայսոսիկ։
13 Երբ Լաբանը լսեց իր քրոջ որդի Յակոբի անունը, ընդառաջ գնաց, գիրկն առաւ նրան, համբուրեց ու տարաւ իր տունը: Յակոբը Լաբանին պատմեց այդ բոլոր բաները:
13 Երբ Լաբան իր քրոջը որդիին Յակոբին վրայով լսեց, զանիկա դիմաւորելու վազեց եւ գրկեց ու համբուրեց զանիկա ու իր տունը տարաւ։ Յակոբ Լաբանին պատմեց բոլոր այս բաները։
Եւ եղեւ իբրեւ լուաւ Լաբան զանուն Յակոբայ որդւոյ քեռ իւրոյ, ընթացաւ ընդ առաջ նորա, գիրկս արկ եւ համբուրեաց զնա, եւ տարաւ զնա ի տուն իւր. եւ պատմեաց Լաբանու զամենայն զբանս զայսոսիկ:

29:13: Եւ եղեւ իբրեւ լուաւ Լաբան զանուն Յակոբայ որդւոյ քեռ իւրոյ, ընթացա՛ւ ընդառաջ նորա, գի՛րկս արկ եւ համբուրեաց զնա. եւ տարաւ զնա ՚ի տուն իւր։ Եւ պատմեաց Լաբանու զամենայն զբանս զայսոսիկ։
13 Երբ Լաբանը լսեց իր քրոջ որդի Յակոբի անունը, ընդառաջ գնաց, գիրկն առաւ նրան, համբուրեց ու տարաւ իր տունը: Յակոբը Լաբանին պատմեց այդ բոլոր բաները:
13 Երբ Լաբան իր քրոջը որդիին Յակոբին վրայով լսեց, զանիկա դիմաւորելու վազեց եւ գրկեց ու համբուրեց զանիկա ու իր տունը տարաւ։ Յակոբ Լաբանին պատմեց բոլոր այս բաները։
zohrab-1805▾ eastern-1994▾ western am▾
29:1313: Лаван, услышав о Иакове, сыне сестры своей, выбежал ему навстречу, обнял его и поцеловал его, и ввел его в дом свой; и он рассказал Лавану всё сие.
29:13 ἐγένετο γινομαι happen; become δὲ δε though; while ὡς ως.1 as; how ἤκουσεν ακουω hear Λαβαν λαβαν the ὄνομα ονομα name; notable Ιακωβ ιακωβ Iakōb; Iakov τοῦ ο the υἱοῦ υιος son τῆς ο the ἀδελφῆς αδελφη sister αὐτοῦ αυτος he; him ἔδραμεν τρεχω run εἰς εις into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him καὶ και and; even περιλαβὼν περιλαμβανω he; him ἐφίλησεν φιλεω like; fond of καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in αὐτὸν αυτος he; him εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even διηγήσατο διηγεομαι narrate; describe τῷ ο the Λαβαν λαβαν all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he
29:13 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear לָבָ֜ן lāvˈān לָבָן Laban אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣מַע׀ šˈēmaʕ שֵׁמַע hearsay יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob בֶּן־ ben- בֵּן son אֲחֹתֹ֗ו ʔᵃḥōṯˈô אָחֹות sister וַ wa וְ and יָּ֤רָץ yyˈāroṣ רוץ run לִ li לְ to קְרָאתֹו֙ qᵊrāṯˌô קרא encounter וַ wa וְ and יְחַבֶּק־ yᵊḥabbeq- חבק embrace לֹו֙ lˌô לְ to וַ wa וְ and יְנַשֶּׁק־ yᵊnaššeq- נשׁק kiss לֹ֔ו lˈô לְ to וַ wa וְ and יְבִיאֵ֖הוּ yᵊvîʔˌēhû בוא come אֶל־ ʔel- אֶל to בֵּיתֹ֑ו bêṯˈô בַּיִת house וַ wa וְ and יְסַפֵּ֣ר yᵊsappˈēr ספר count לְ lᵊ לְ to לָבָ֔ן lāvˈān לָבָן Laban אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
29:13. qui cum audisset venisse Iacob filium sororis suae cucurrit obviam conplexusque eum et in oscula ruens duxit in domum suam auditis autem causis itinerisWho, when he heard that Jacob his sister's son was come, ran forth to meet him; and embracing him, and heartily kissing him, brought him into his house. And when he had heard the causes of his journey,
13. And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.
And it came to pass, when Laban heard the tidings of Jacob his sister' s son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things:

13: Лаван, услышав о Иакове, сыне сестры своей, выбежал ему навстречу, обнял его и поцеловал его, и ввел его в дом свой; и он рассказал Лавану всё сие.
29:13
ἐγένετο γινομαι happen; become
δὲ δε though; while
ὡς ως.1 as; how
ἤκουσεν ακουω hear
Λαβαν λαβαν the
ὄνομα ονομα name; notable
Ιακωβ ιακωβ Iakōb; Iakov
τοῦ ο the
υἱοῦ υιος son
τῆς ο the
ἀδελφῆς αδελφη sister
αὐτοῦ αυτος he; him
ἔδραμεν τρεχω run
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτῷ αυτος he; him
καὶ και and; even
περιλαβὼν περιλαμβανω he; him
ἐφίλησεν φιλεω like; fond of
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
αὐτὸν αυτος he; him
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
διηγήσατο διηγεομαι narrate; describe
τῷ ο the
Λαβαν λαβαν all; every
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
29:13
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
לָבָ֜ן lāvˈān לָבָן Laban
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣מַע׀ šˈēmaʕ שֵׁמַע hearsay
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
בֶּן־ ben- בֵּן son
אֲחֹתֹ֗ו ʔᵃḥōṯˈô אָחֹות sister
וַ wa וְ and
יָּ֤רָץ yyˈāroṣ רוץ run
לִ li לְ to
קְרָאתֹו֙ qᵊrāṯˌô קרא encounter
וַ wa וְ and
יְחַבֶּק־ yᵊḥabbeq- חבק embrace
לֹו֙ lˌô לְ to
וַ wa וְ and
יְנַשֶּׁק־ yᵊnaššeq- נשׁק kiss
לֹ֔ו lˈô לְ to
וַ wa וְ and
יְבִיאֵ֖הוּ yᵊvîʔˌēhû בוא come
אֶל־ ʔel- אֶל to
בֵּיתֹ֑ו bêṯˈô בַּיִת house
וַ wa וְ and
יְסַפֵּ֣ר yᵊsappˈēr ספר count
לְ lᵊ לְ to
לָבָ֔ן lāvˈān לָבָן Laban
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
29:13. qui cum audisset venisse Iacob filium sororis suae cucurrit obviam conplexusque eum et in oscula ruens duxit in domum suam auditis autem causis itineris
Who, when he heard that Jacob his sister's son was come, ran forth to meet him; and embracing him, and heartily kissing him, brought him into his house. And when he had heard the causes of his journey,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Услышав от дочери о прибытии племянника, Лаван — этот человек расчета и своекорыстия — отдается порывам родственного чувства: бежит навстречу Иакову, заключает его в объятия, целует его и радушно вводит его в дом — проявления родственной приязни естественные и на Востоке обычные. Иаков рассказывает Лавану все сие, т. е. «свой род, свои приключения и нечаянное, по устроению Промысла, обретение дома Лавана» (м. Филарет).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:13: tidings: Heb. hearing
he ran: Gen 24:29
kissed: Gen 45:15; Exo 4:27, Exo 18:7; Sa2 19:39; Luk 7:45; Act 20:37; Rom 16:16
all these: Col 4:5
Geneva 1599
29:13 And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban (e) all these things.
(e) That is, the reason why he departed from his father's house, and what he saw during his journey.
John Gill
29:13 And it came to pass, when Laban heard the tidings of Jacob his sister's son,.... That there was such a man at the well, thus related to him, and what he had done there, had rolled away the stone, and watered his flock. The Jewish writers (l) make this report chiefly to respect his great strength showed in the above instance, with other things:
that he ran to meet him, and embraced him, and kissed him, and brought him to his house; Jarchi and other interpreters represent this as done with avaricious views, and that he expected Jacob had brought presents with him, as pieces of gold, pearls and jewels, and such like precious things Abraham's servant brought and gave him when he came for Rebekah, Gen 24:53; but I see not why we may not take all this to be hearty, sincere, and affectionate, arising from nearness of relation, and a sense of it:
and he told Laban all these things; how he was sent hither by his parents on account of the hatred of his brother Esau, because he had got the birthright and blessing from him; how God had appeared to him at Luz, and the promises he had made him; how providentially he had met with Rachel at the well, and perhaps might him at, if he did not openly declare, the end of his coming thither for a wife.
(l) Targ. Jon. in loc. Pirke Eliezer, ut supra. (c. 36.)
29:1429:14: Եւ ասէ ցնա Լաբան. Յոսկերա՛ցս իմոց, եւ ՚ի մարմնոցս իմոց ես դու։ Եւ է՛ր ընդ նմա ամսօրեայ մի ժամանակ։
14 Լաբանն ասաց նրան. «Իմ ոսկորներից եւ իմ միս ու արիւնից ես դու»: Յակոբը նրա մօտ մնաց մի ամբողջ ամիս:
14 Լաբան ըսաւ անոր. «Իրաւցնէ դուն իմ ոսկորս ու մարմինս ես» եւ անոր հետ լման ամիս մը կեցաւ։
Եւ ասէ ցնա Լաբան. Յոսկերացս իմոց եւ ի մարմնոցս իմոց ես դու: Եւ էր ընդ նմա ամսօրեայ մի ժամանակ:

29:14: Եւ ասէ ցնա Լաբան. Յոսկերա՛ցս իմոց, եւ ՚ի մարմնոցս իմոց ես դու։ Եւ է՛ր ընդ նմա ամսօրեայ մի ժամանակ։
14 Լաբանն ասաց նրան. «Իմ ոսկորներից եւ իմ միս ու արիւնից ես դու»: Յակոբը նրա մօտ մնաց մի ամբողջ ամիս:
14 Լաբան ըսաւ անոր. «Իրաւցնէ դուն իմ ոսկորս ու մարմինս ես» եւ անոր հետ լման ամիս մը կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1414: Лаван же сказал ему: подлинно ты кость моя и плоть моя. И жил у него [Иаков] целый месяц.
29:14 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Λαβαν λαβαν from; out of τῶν ο the ὀστῶν οστεον bone μου μου of me; mine καὶ και and; even ἐκ εκ from; out of τῆς ο the σαρκός σαρξ flesh μου μου of me; mine εἶ ειμι be σύ συ you καὶ και and; even ἦν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him μῆνα μην.1 month ἡμερῶν ημερα day
29:14 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to לָבָ֔ן lāvˈān לָבָן Laban אַ֛ךְ ʔˈaḵ אַךְ only עַצְמִ֥י ʕaṣmˌî עֶצֶם bone וּ û וְ and בְשָׂרִ֖י vᵊśārˌî בָּשָׂר flesh אָ֑תָּה ʔˈāttā אַתָּה you וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit עִמֹּ֖ו ʕimmˌô עִם with חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month יָמִֽים׃ yāmˈîm יֹום day
29:14. respondit os meum es et caro mea et postquam expleti sunt dies mensis uniusHe answered: Thou art my bone and my flesh. And after the days of one month were expired,
14. And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.
And Laban said to him, Surely thou [art] my bone and my flesh. And he abode with him the space of a month:

14: Лаван же сказал ему: подлинно ты кость моя и плоть моя. И жил у него [Иаков] целый месяц.
29:14
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Λαβαν λαβαν from; out of
τῶν ο the
ὀστῶν οστεον bone
μου μου of me; mine
καὶ και and; even
ἐκ εκ from; out of
τῆς ο the
σαρκός σαρξ flesh
μου μου of me; mine
εἶ ειμι be
σύ συ you
καὶ και and; even
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
μῆνα μην.1 month
ἡμερῶν ημερα day
29:14
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
לָבָ֔ן lāvˈān לָבָן Laban
אַ֛ךְ ʔˈaḵ אַךְ only
עַצְמִ֥י ʕaṣmˌî עֶצֶם bone
וּ û וְ and
בְשָׂרִ֖י vᵊśārˌî בָּשָׂר flesh
אָ֑תָּה ʔˈāttā אַתָּה you
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
עִמֹּ֖ו ʕimmˌô עִם with
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
יָמִֽים׃ yāmˈîm יֹום day
29:14. respondit os meum es et caro mea et postquam expleti sunt dies mensis unius
He answered: Thou art my bone and my flesh. And after the days of one month were expired,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Чтобы Лаван убедился в справедливости рассказа Иакова и признал в нем своего кровного родственника, последний должен был побыть у дяди по крайней мере несколько дней: в качестве гостя Иаков жил у него целый месяц, в течение которого, без сомнения, показал себя сильным и усердным работником, откуда и объясняется речь Лавана.

Заключает с ним договор.
Adam Clarke: Commentary on the Bible - 1831
29:14: My bone and my flesh - One of my nearest relatives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:14: art my: Gen 29:12, Gen 29:15, Gen 2:23, Gen 13:8; Jdg 9:2; Sa2 5:1, Sa2 19:12, Sa2 19:13; Mic 7:5; Eph 5:30
the space of a month: Heb. a month of days
Geneva 1599
29:14 And Laban said to him, Surely thou [art] my (f) bone and my flesh. And he abode with him the space of a month.
(f) That is, of my blood and kindred.
John Gill
29:14 And Laban said to him, surely thou art my bone and my flesh,.... Nearly allied in blood, being his sister's son:
and he abode with him the space of a month; or "a month of days" (m), a full month to a day; all this while feeding his flocks, and doing whatsoever service he had for him to do.
(m) "mensem dierum", Pagninus, Montanus, Drusius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
29:14 he abode a month--Among pastoral people a stranger is freely entertained for three days; on the fourth day he is expected to tell his name and errand; and if he prolongs his stay after that time, he must set his hand to work in some way, as may be agreed upon. A similar rule obtained in Laban's establishment, and the wages for which his nephew engaged to continue in his employment was the hand of Rachel.
29:1529:15: Եւ ասէ Լաբան ցՅակոբ. Զի՞ եղբա՛յր իմ ես դու, ո՛չ ծառայեսցես ինձ ձրի. յա՛յտ արա ինձ զինչ իցեն վարձք քո։
15 Լաբանն ասաց Յակոբին. «Քանի որ դու իմ եղբայրն ես, ինձ ձրի չես ծառայի: Ասա՛ ինձ, ի՞նչ է քո վարձը»:
15 Լաբան ըսաւ Յակոբին. «Դուն իմ եղբայրս ըլլալուդ համար ինծի ձրի՞ պիտի ծառայես։ Ըսէ՛ ինծի, ի՞նչ պիտի ըլլայ քու վարձքդ»։
Եւ ասէ Լաբան ցՅակոբ. Զի եղբայր իմ ես դու, [376]ոչ ծառայեսցես ինձ ձրի``. յայտ արա ինձ զինչ իցեն վարձք քո:

29:15: Եւ ասէ Լաբան ցՅակոբ. Զի՞ եղբա՛յր իմ ես դու, ո՛չ ծառայեսցես ինձ ձրի. յա՛յտ արա ինձ զինչ իցեն վարձք քո։
15 Լաբանն ասաց Յակոբին. «Քանի որ դու իմ եղբայրն ես, ինձ ձրի չես ծառայի: Ասա՛ ինձ, ի՞նչ է քո վարձը»:
15 Լաբան ըսաւ Յակոբին. «Դուն իմ եղբայրս ըլլալուդ համար ինծի ձրի՞ պիտի ծառայես։ Ըսէ՛ ինծի, ի՞նչ պիտի ըլլայ քու վարձքդ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1515: И Лаван сказал Иакову: неужели ты даром будешь служить мне, потому что ты родственник? скажи мне, что заплатить тебе?
29:15 εἶπεν επω say; speak δὲ δε though; while Λαβαν λαβαν the Ιακωβ ιακωβ Iakōb; Iakov ὅτι οτι since; that γὰρ γαρ for ἀδελφός αδελφος brother μου μου of me; mine εἶ ειμι be οὐ ου not δουλεύσεις δουλευω give allegiance; subject μοι μοι me δωρεάν δωρεαν gratuitously; freely ἀπάγγειλόν απαγγελλω report μοι μοι me τίς τις.1 who?; what? ὁ ο the μισθός μισθος wages σού σου of you; your ἐστιν ειμι be
29:15 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָבָן֙ lāvˌān לָבָן Laban לְ lᵊ לְ to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob הֲ hᵃ הֲ [interrogative] כִי־ ḵî- כִּי that אָחִ֣י ʔāḥˈî אָח brother אַ֔תָּה ʔˈattā אַתָּה you וַ wa וְ and עֲבַדְתַּ֖נִי ʕᵃvaḏtˌanî עבד work, serve חִנָּ֑ם ḥinnˈām חִנָּם in vain הַגִּ֥ידָה haggˌîḏā נגד report לִּ֖י llˌî לְ to מַה־ mah- מָה what מַּשְׂכֻּרְתֶּֽךָ׃ mmaśkurtˈeḵā מַשְׂכֹּרֶת wage
29:15. dixit ei num quia frater meus es gratis servies mihi dic quid mercedis accipiasHe said to him: Because thou art my brother, shalt thou serve me without wages? Tell me what wages thou wilt have.
15. And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?
And Laban said unto Jacob, Because thou [art] my brother, shouldest thou therefore serve me for nought? tell me, what [shall] thy wages:

15: И Лаван сказал Иакову: неужели ты даром будешь служить мне, потому что ты родственник? скажи мне, что заплатить тебе?
29:15
εἶπεν επω say; speak
δὲ δε though; while
Λαβαν λαβαν the
Ιακωβ ιακωβ Iakōb; Iakov
ὅτι οτι since; that
γὰρ γαρ for
ἀδελφός αδελφος brother
μου μου of me; mine
εἶ ειμι be
οὐ ου not
δουλεύσεις δουλευω give allegiance; subject
μοι μοι me
δωρεάν δωρεαν gratuitously; freely
ἀπάγγειλόν απαγγελλω report
μοι μοι me
τίς τις.1 who?; what?
ο the
μισθός μισθος wages
σού σου of you; your
ἐστιν ειμι be
29:15
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָבָן֙ lāvˌān לָבָן Laban
לְ lᵊ לְ to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
הֲ hᵃ הֲ [interrogative]
כִי־ ḵî- כִּי that
אָחִ֣י ʔāḥˈî אָח brother
אַ֔תָּה ʔˈattā אַתָּה you
וַ wa וְ and
עֲבַדְתַּ֖נִי ʕᵃvaḏtˌanî עבד work, serve
חִנָּ֑ם ḥinnˈām חִנָּם in vain
הַגִּ֥ידָה haggˌîḏā נגד report
לִּ֖י llˌî לְ to
מַה־ mah- מָה what
מַּשְׂכֻּרְתֶּֽךָ׃ mmaśkurtˈeḵā מַשְׂכֹּרֶת wage
29:15. dixit ei num quia frater meus es gratis servies mihi dic quid mercedis accipias
He said to him: Because thou art my brother, shalt thou serve me without wages? Tell me what wages thou wilt have.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ 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
15: Здесь, под видом заботливости об интересах Иакова, Лаван справляется, не будет ли ему служба Иакова стоить слишком дорого. Не приравнивая Иакова к нанятым рабочим, Лаван, однако, не прочь эксплуатировать его рабочую силу и способности. На вопрос Лавана Иаков дает понять (ст. 18), что не преследует денег, а желает брака с его дочерью.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15-30: Jacob's Marriage.B. C. 1753.
15 And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? 16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. 17 Leah was tender eyed; but Rachel was beautiful and well favoured. 18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. 19 And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. 20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. 21 And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. 22 And Laban gathered together all the men of the place, and made a feast. 23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. 24 And Laban gave unto his daughter Leah Zilpah his maid for a handmaid. 25 And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? 26 And Laban said, It must not be so done in our country, to give the younger before the firstborn. 27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. 28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. 29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid. 30 And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.
Here is, I. The fair contract made between Laban and Jacob, during the month that Jacob spent there as a guest, v. 14. It seems he was not idle, nor did he spend his time in sport and pastime; but like a man of business, though he had no stock of his own, he applied himself to serve his uncle, as he had begun (v. 10) when he watered his flock. Note, Wherever we are, it is good to be employing ourselves in some useful business, which will turn to a good account to ourselves or others. Laban, it seems, was so taken with Jacob's ingenuity and industry about his flocks that he was desirous he should continue with him, and very fairly reasons thus: "Because thou art my brother, shouldst thou therefore serve me for nought? v. 15. No, what reason for that?" If Jacob be so respectful to his uncle as to give him his service without demanding any consideration for it, yet Laban will not be so unjust to his nephew as to take advantage either of his necessity or of his good-nature. Note, Inferior relations must not be imposed upon; if it be their duty to serve us, it is our duty to reward them. Now Jacob had a fair opportunity to make known to Laban the affection he had for his daughter Rachel; and, having no worldly goods in his hand with which to endow her, he promises him seven years' service, upon condition that, at the end of the seven years, he would bestow her upon him for his wife. It appears by computation that Jacob was now seventy-seven years old when he bound himself apprentice for a wife, and for a wife he kept sheep, Hos. xii. 12. His posterity are there reminded of it long afterwards, as an instance of the meanness of their origin: probably Rachel was young, and scarcely marriageable, when Jacob first came, which made him the more willing to stay for her till his seven years' service had expired.
II. Jacob's honest performance of his part of the bargain, v. 20. He served seven years for Rachel. If Rachel still continued to keep her father's sheep (as she did, v. 9), his innocent and religious conversation with her, while they kept the flocks, could not but increase their mutual acquaintance and affection (Solomon's song of love is a pastoral); if she now left it off, his easing her of that care was very obliging. Jacob honestly served out his seven years, and did not forfeit his indentures, though he was old; nay, he served them cheerfully: They seemed to him but a few days, for the love he had to her, as if it were more his desire to earn her than to have her. Note, Love makes long and hard services short and easy; hence we read of the labour of love, Heb. vi. 10. If we know how to value the happiness of heaven, the sufferings of this present time will be as nothing to us in comparison of it. An age of work will be but as a few days to those that love God and long for Christ's appearing.
III. The base cheat which Laban put upon him when he was out of his time: he put Leah into his arms instead of Rachel, v. 23. This was Laban's sin; he wronged both Jacob and Rachel, whose affections, doubtless, were engaged to each other, and, if (as some say) Leah was herein no better than an adulteress, it was no small wrong to her too. But it was Jacob's affliction, a damp to the mirth of the marriage-feast, when in the morning behold it was Leah, v. 25. It is easy to observe here how Jacob was paid in his own coin. He had cheated his own father when he pretended to be Esau, and now his father-in-law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous; as Judges i. 7. Even the righteous, if they take a false step, are sometimes thus recompensed on the earth. Many that are not, like Jacob, disappointed in the person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation therefore, on both sides, ought to be made with good advice and consideration, that, if there should be a disappointment, it may not be aggravated by a consciousness of mismanagement.
IV. The excuse and atonement Laban made for the cheat. 1. The excuse was frivolous: It must not be so done in our country, v. 26. We have reason to think there was no such custom of his country as he pretends; only he banters Jacob with it, and laughs at his mistake. Note, Those that can do wickedly and then think to turn it off with a jest, though they may deceive themselves and others, will find at last that God is not mocked. But if there had been such a custom, and he had resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger daughter. Note, As saith the proverb of the ancients, Wickedness proceeds from the wicked, 1 Sam. xxiv. 13. Those that deal with treacherous men must expect to be dealt treacherously with. 2. His compounding the matter did but make bad worse: We will give thee this also, v. 27. Hereby he drew Jacob into the sin, and snare, and disquiet, of multiplying wives, which remains a blot in his escutcheon, and will be so to the end of the world. Honest Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah. He that had lived without a wife to the eighty-fourth year of his age could then have been very well content with one; but Laban, to dispose of his two daughters without portions, and to get seven years' service more out of Jacob, thus imposes upon him, and draws him into such a strait by his fraud, that (the matter not being yet settled, as it was afterwards by the divine law, Lev. xviii. 18, and more fully since by our Saviour, Matt. xix. 5) he had some colourable reasons for marrying them both. He could not refuse Rachel, for he had espoused her; still less could he refuse Leah, for he had married her; and therefore Jacob must be content, and take two talents, 2 Kings v. 23. Note, One sin is commonly the inlet of another. Those that go in by one door of wickedness seldom find their way out but by another. The polygamy of the patriarchs was, in some measure, excusable in them, because, though there was a reason against it as ancient as Adam's marriage (Mal. ii. 15), yet there was no express command against it; it was in them a sin of ignorance. It was not the product of any sinful lust, but for the building up of the church, which was the good that Providence brought out of it; but it will by no means justify the like practice now, when God's will is plainly made known, that one man and one woman only must be joined together, 1 Cor. vii. 2. The having of many wives suits well enough with the carnal sensual spirit of the Mahomedan imposture, which allows it; but we have not so learned Christ. Dr. Lightfoot makes Leah and Rachel to be figures of the two churches, the Jews under the law and the Gentiles under the gospel: the younger the more beautiful, and more in the thoughts of Christ when he came in the form of a servant; but he other, like Leah, first embraced: yet in this the allegory does not hold, that the Gentiles, the younger, were more fruitful, Gal. iv. 27.
Adam Clarke: Commentary on the Bible - 1831
29:15: Because thou art my brother, etc. - Though thou art my nearest relative, yet I have no right to thy services without giving thee an adequate recompense. Jacob had passed a whole month in the family of Laban, in which he had undoubtedly rendered himself of considerable service. As Laban, who was of a very saving if not covetous disposition, saw that he was to be of great use to him in his secular concerns, he wished to secure his services, and therefore asks him what wages he wished to have.
Albert Barnes: Notes on the Bible - 1834
29:15-20
Jacob serves seven years for Rachel. "What shall thy wages be?" An active, industrious man like Jacob was of great value to Laban. "Two daughters." Daughters in those countries and times were also objects of value, for which their parents were accustomed to receive considerable presents Gen 24:53. Jacob at present, however, is merely worth his labor. He has apparently nothing else to offer. As he loves Rachel, he offers to serve seven years for her, and is accepted. Isaac loved Rebekah after she was sought and won as a bride for him. Jacob loves Rachel before he makes a proposal of marriage. His attachment is pure and constant, and hence the years of his service seem but days to him. The pleasure of her society both in the business and leisure of life makes the hours pass unnoticed. It is obvious that in those early days the contact of the sexes before marriage was more unrestrained than it afterward became.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:15: tell me: Gen 30:28, Gen 31:7
Carl Friedrich Keil and Franz Delitzsch
29:15
Jacob's Double Marriage. - After a full month ("a month of days," Gen 41:4; Num 11:20, etc.), during which time Laban had discovered that he was a good and useful shepherd, he said to him, "Shouldst thou, because thou art my relative, serve me for nothing? fix me thy wages." Laban's selfishness comes out here under the appearance of justice and kindness. To preclude all claim on the part of his sister's son to gratitude or affection in return for his services, he proposes to pay him like an ordinary servant. Jacob offered to serve him seven years for Rachel, the younger of his two daughters, whom he loved because of her beauty; i.e., just as many years as the week has days, that he might bind himself to a complete and sufficient number of years of service. For the elder daughter, Leah, had weak eyes, and consequently was not so good-looking; since bright eyes, with fire in them, are regarded as the height of beauty in Oriental women. Laban agreed. He would rather give his daughter to him than to a stranger.
(Note: This is the case still with the Bedouins, the Druses, and other Eastern tribes (Burckhardt, Voleny, Layard, and Lane).
Jacob's proposal may be explained, partly on the ground that he was not then in a condition to give the customary dowry, or the usual presents to relations, and partly also from the fact that his situation with regard to Esau compelled him to remain some time with Laban. The assent on the part of Laban cannot be accounted for from the custom of selling daughters to husbands, for it cannot be shown that the purchase of wives was a general custom at that time; but is to be explained solely on the ground of Laban's selfishness and avarice, which came out still more plainly afterwards. To Jacob, however, the seven years seemed but "a few days, because he loved Rachel." This is to be understood, as C. a Lapide observes, "not affective, but appretiative," i.e., in comparison with the reward to be obtained for his service.
John Gill
29:15 And Laban said unto Jacob, because thou art my brother,.... Or nephew, his sister's son; see Gill on Gen 29:12,
shouldest thou therefore serve me for nought? nearness of kin was no reason why he should serve him freely, or for nothing, but rather why he should be more kind to him than to a stranger, and give him better wages:
tell me, what shall thy wages be? by the day, or month, or year; signifying he was willing to give him anything that was just and reasonable, which was very well spoken; and this gave Jacob a fair opportunity of opening his mind more freely to him, and for answering a principal end for which he came, as follows:
John Wesley
29:15 Because thou art my brother - That is, kinsman. Should thou therefore serve me for nought? - No, what reason for that? If Jacob be so respectful as to give him his service without demanding any consideration for it, yet Laban will not be so unjust as to take advantage either of his necessity, or of his good nature. It appears by computation that Jacob was now seventy years old when he bound himself apprentice for a wife; probably Rachel was young and scarce marriageable when Jacob came first, which made him the more willing to stay for her till his seven years were expired.
29:1629:16: ※ Եւ Լաբանայ էին երկու դստերք. անուն երիցուն Լիա, եւ անուն կրտսերոյն Ռաքէլ[253]։ [253] Ոմանք. Եւ անուն կրտսերին Ռա՛՛։
16 Լաբանն ունէր երկու դուստր: Աւագի անունը Լիա էր, իսկ կրտսերինը՝ Ռաքէլ:
16 Լաբան երկու աղջիկ ունէր, մեծին անունը Լիա ու պզտիկին անունը Ռաքէլ էր։
Եւ Լաբանայ էին երկու դստերք. անուն երիցուն Լիա, եւ անուն կրտսերոյն Ռաքէլ:

29:16: ※ Եւ Լաբանայ էին երկու դստերք. անուն երիցուն Լիա, եւ անուն կրտսերոյն Ռաքէլ[253]։
[253] Ոմանք. Եւ անուն կրտսերին Ռա՛՛։
16 Լաբանն ունէր երկու դուստր: Աւագի անունը Լիա էր, իսկ կրտսերինը՝ Ռաքէլ:
16 Լաբան երկու աղջիկ ունէր, մեծին անունը Լիա ու պզտիկին անունը Ռաքէլ էր։
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29:1616: У Лавана же было две дочери; имя старшей: Лия; имя младшей: Рахиль.
29:16 τῷ ο the δὲ δε though; while Λαβαν λαβαν two θυγατέρες θυγατηρ daughter ὄνομα ονομα name; notable τῇ ο the μείζονι μεγας great; loud Λεια λεια and; even ὄνομα ονομα name; notable τῇ ο the νεωτέρᾳ νεος new; young Ραχηλ ραχηλ Rachel
29:16 וּ û וְ and לְ lᵊ לְ to לָבָ֖ן lāvˌān לָבָן Laban שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two בָנֹ֑ות vānˈôṯ בַּת daughter שֵׁ֤ם šˈēm שֵׁם name הַ ha הַ the גְּדֹלָה֙ ggᵊḏōlˌā גָּדֹול great לֵאָ֔ה lēʔˈā לֵאָה Leah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the קְּטַנָּ֖ה qqᵊṭannˌā קָטָן small רָחֵֽל׃ rāḥˈēl רָחֵל Rachel
29:16. habebat vero filias duas nomen maioris Lia minor appellabatur RahelNow he had two daughters, the name of the elder was Lia: and the younger was called Rachel.
16. And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.
And Laban had two daughters: the name of the elder [was] Leah, and the name of the younger [was] Rachel:

16: У Лавана же было две дочери; имя старшей: Лия; имя младшей: Рахиль.
29:16
τῷ ο the
δὲ δε though; while
Λαβαν λαβαν two
θυγατέρες θυγατηρ daughter
ὄνομα ονομα name; notable
τῇ ο the
μείζονι μεγας great; loud
Λεια λεια and; even
ὄνομα ονομα name; notable
τῇ ο the
νεωτέρᾳ νεος new; young
Ραχηλ ραχηλ Rachel
29:16
וּ û וְ and
לְ lᵊ לְ to
לָבָ֖ן lāvˌān לָבָן Laban
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
בָנֹ֑ות vānˈôṯ בַּת daughter
שֵׁ֤ם šˈēm שֵׁם name
הַ ha הַ the
גְּדֹלָה֙ ggᵊḏōlˌā גָּדֹול great
לֵאָ֔ה lēʔˈā לֵאָה Leah
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
קְּטַנָּ֖ה qqᵊṭannˌā קָטָן small
רָחֵֽל׃ rāḥˈēl רָחֵל Rachel
29:16. habebat vero filias duas nomen maioris Lia minor appellabatur Rahel
Now he had two daughters, the name of the elder was Lia: and the younger was called Rachel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Красота Рахили (евр. Rachel — овца) состояла, кроме общей красоты стана, в особой прелести и живости глаз — главный признак красивой женщины (и даже мужчины, ср. 1: Цар 16:12) по понятиям восточных жителей; между тем, у Лии (евр. Leah - дикая корова; затем, трудящаяся, страдающая), в других отношениях тоже, быть может, прекрасной, был именно органический недостаток глаз; «Велика сила молитвы: она не только отменила эту судьбу, но и содействовала Лии выйти за праведника ранее Рахили» (р. Хуна, Beresch. r., s, 344).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:16: was Leah: Gen 29:17, Gen 29:25-32, Gen 30:19, Gen 31:4, Gen 33:2, Gen 35:23, Gen 46:15, Gen 49:31; Rut 4:11
John Gill
29:16 And Laban had two daughters,.... Grown up and marriageable:
and the name of the elder was Leah; which signifies labour or weariness:
and the name of the younger was Rachel; before mentioned, whom Jacob met with at the well, Gen 29:10; and whose name signifies a sheep, as before observed; see Gill on Gen 29:9.
29:1729:17: Եւ աչք Լիայ՝ գիջագոյնք. բայց Ռաքէլ բարի՛ էր տեսլեամբ եւ գեղեցիկ երեսօք[254]։ [254] Այլք. Եւ աչք Լիայի գիջա՛՛։
17 Լիայի տեսողութիւնը թոյլ էր, իսկ Ռաքէլը բարեկազմ էր ու դէմքով գեղեցիկ:
17 Լիային աչքերը տկար էին, բայց Ռաքէլ դէմքով ու տեսքով գեղեցիկ էր։
Եւ աչք Լիայ գիջագոյնք, բայց Ռաքէլ բարի էր տեսլեամբ եւ գեղեցիկ երեսօք:

29:17: Եւ աչք Լիայ՝ գիջագոյնք. բայց Ռաքէլ բարի՛ էր տեսլեամբ եւ գեղեցիկ երեսօք[254]։
[254] Այլք. Եւ աչք Լիայի գիջա՛՛։
17 Լիայի տեսողութիւնը թոյլ էր, իսկ Ռաքէլը բարեկազմ էր ու դէմքով գեղեցիկ:
17 Լիային աչքերը տկար էին, բայց Ռաքէլ դէմքով ու տեսքով գեղեցիկ էր։
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29:1717: Лия была слаба глазами, а Рахиль была красива станом и красива лицем.
29:17 οἱ ο the δὲ δε though; while ὀφθαλμοὶ οφθαλμος eye; sight Λειας λεια infirm; ailing Ραχηλ ραχηλ Rachel δὲ δε though; while καλὴ καλος fine; fair τῷ ο the εἴδει ειδος aspect; shape καὶ και and; even ὡραία ωραιος attractive; seasonable τῇ ο the ὄψει οψις sight; face
29:17 וְ wᵊ וְ and עֵינֵ֥י ʕênˌê עַיִן eye לֵאָ֖ה lēʔˌā לֵאָה Leah רַכֹּ֑ות rakkˈôṯ רַךְ tender וְ wᵊ וְ and רָחֵל֙ rāḥˌēl רָחֵל Rachel הָֽיְתָ֔ה hˈāyᵊṯˈā היה be יְפַת־ yᵊfaṯ- יָפֶה beautiful תֹּ֖אַר tˌōʔar תֹּאַר form וִ wi וְ and יפַ֥ת yfˌaṯ יָפֶה beautiful מַרְאֶֽה׃ marʔˈeh מַרְאֶה sight
29:17. sed Lia lippis erat oculis Rahel decora facie et venusto aspectuBut Lia was blear eyed: Rachel was well favoured, and of a beautiful countenance.
17. And Leah’s eyes were tender; but Rachel was beautiful and well favoured.
Leah [was] tender eyed; but Rachel was beautiful and well favoured:

17: Лия была слаба глазами, а Рахиль была красива станом и красива лицем.
29:17
οἱ ο the
δὲ δε though; while
ὀφθαλμοὶ οφθαλμος eye; sight
Λειας λεια infirm; ailing
Ραχηλ ραχηλ Rachel
δὲ δε though; while
καλὴ καλος fine; fair
τῷ ο the
εἴδει ειδος aspect; shape
καὶ και and; even
ὡραία ωραιος attractive; seasonable
τῇ ο the
ὄψει οψις sight; face
29:17
וְ wᵊ וְ and
עֵינֵ֥י ʕênˌê עַיִן eye
לֵאָ֖ה lēʔˌā לֵאָה Leah
רַכֹּ֑ות rakkˈôṯ רַךְ tender
וְ wᵊ וְ and
רָחֵל֙ rāḥˌēl רָחֵל Rachel
הָֽיְתָ֔ה hˈāyᵊṯˈā היה be
יְפַת־ yᵊfaṯ- יָפֶה beautiful
תֹּ֖אַר tˌōʔar תֹּאַר form
וִ wi וְ and
יפַ֥ת yfˌaṯ יָפֶה beautiful
מַרְאֶֽה׃ marʔˈeh מַרְאֶה sight
29:17. sed Lia lippis erat oculis Rahel decora facie et venusto aspectu
But Lia was blear eyed: Rachel was well favoured, and of a beautiful countenance.
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Adam Clarke: Commentary on the Bible - 1831
29:17: Leah was tender-eyed - רכות raccoth, soft, delicate, lovely. I believe the word means just the reverse of the signification generally given to it. The design of the inspired writer is to compare both the sisters together, that the balance may appear to be greatly in favor of Rachel. The chief recommendation of Leah was her soft and beautiful eyes; but Rachel was יפת תאר yephath toar, beautiful in her shape, person, mien, and gait, and יפת מראה yephath mareh, beautiful in her countenance. The words plainly signify a fine shape and fine features, all that can be considered as essential to personal beauty. Therefore Jacob loved her, and was willing to become a bond servant for seven years, that he might get her to wife; for in his destitute state he could produce no dowry, and it was the custom of those times for the father to receive a portion for his daughter, and not to give one with her. One of the Hindoo lawgivers says, "A person may become a slave on account of love, or to obtain a wife." The bad system of education by which women are spoiled and rendered in general good for nothing, makes it necessary for the husband to get a dowry with his wife to enable him to maintain her; whereas in former times they were well educated and extremely useful, hence he who got a wife almost invariably got a prize, or as Solomon says, got a good thing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:17: Rachel: Gen 29:6-12, Gen 29:18, Gen 30:1, Gen 30:2, Gen 30:22, Gen 35:19, Gen 35:20, Gen 35:24, Gen 46:19-22, Gen 48:7; Sa1 10:2; Jer 31:15; Mat 2:18
beautiful: Gen 12:11, Gen 24:16, Gen 39:6; Pro 31:30
John Gill
29:17 Leah was tender eyed,.... Blear eyed, had a moisture in them, which made them red, and so she was not so agreeable to look at; though Onkelos renders the words,"the eyes of Leah were beautiful,''as if her beauty lay in her eyes, and nowhere else:
but Rachel was beautiful and well favoured; in all parts, in the form of her countenance, in her shape and stature, and in her complexion, her hair black, her flesh white and ruddy, as Ben Melech observes.
Robert Jamieson, A. R. Fausset and David Brown
29:17 Leah tender-eyed--that is, soft blue eyes--thought a blemish.
Rachel beautiful and well-favored--that is, comely and handsome in form. The latter was Jacob's choice.
29:1829:18: Եւ սիրեաց Յակոբ զՌաքէլ։ Եւ ասէ. Ծառայեցից քեզ եւթն ամ վասն Ռաքելայ դստեր քոյ կրտսերոյ։
18 Յակոբը սիրեց Ռաքէլին. նա ասաց. «Քեզ եօթը տարի կը ծառայեմ քո կրտսեր դուստր Ռաքէլի համար»:
18 Յակոբ սիրեց Ռաքէլը ու ըսաւ. «Քու պզտիկ աղջկանդ Ռաքէլին համար եօթը տարի քեզի կը ծառայեմ»։
Եւ սիրեաց Յակոբ զՌաքէլ. եւ ասէ. Ծառայեցից քեզ եւթն ամ վասն Ռաքելայ դստեր քո կրտսերոյ:

29:18: Եւ սիրեաց Յակոբ զՌաքէլ։ Եւ ասէ. Ծառայեցից քեզ եւթն ամ վասն Ռաքելայ դստեր քոյ կրտսերոյ։
18 Յակոբը սիրեց Ռաքէլին. նա ասաց. «Քեզ եօթը տարի կը ծառայեմ քո կրտսեր դուստր Ռաքէլի համար»:
18 Յակոբ սիրեց Ռաքէլը ու ըսաւ. «Քու պզտիկ աղջկանդ Ռաքէլին համար եօթը տարի քեզի կը ծառայեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1818: Иаков полюбил Рахиль и сказал: я буду служить тебе семь лет за Рахиль, младшую дочь твою.
29:18 ἠγάπησεν αγαπαω love δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τὴν ο the Ραχηλ ραχηλ Rachel καὶ και and; even εἶπεν επω say; speak δουλεύσω δουλευω give allegiance; subject σοι σοι you ἑπτὰ επτα seven ἔτη ετος year περὶ περι about; around Ραχηλ ραχηλ Rachel τῆς ο the θυγατρός θυγατηρ daughter σου σου of you; your τῆς ο the νεωτέρας νεος new; young
29:18 וַ wa וְ and יֶּאֱהַ֥ב yyeʔᵉhˌav אהב love יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob אֶת־ ʔeṯ- אֵת [object marker] רָחֵ֑ל rāḥˈēl רָחֵל Rachel וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֶֽעֱבָדְךָ֙ ʔˈeʕᵉvāḏᵊḵā עבד work, serve שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שָׁנִ֔ים šānˈîm שָׁנָה year בְּ bᵊ בְּ in רָחֵ֥ל rāḥˌēl רָחֵל Rachel בִּתְּךָ֖ bittᵊḵˌā בַּת daughter הַ ha הַ the קְּטַנָּֽה׃ qqᵊṭannˈā קָטָן small
29:18. quam diligens Iacob ait serviam tibi pro Rahel filia tua minore septem annisAnd Jacob being in love with her, said: I will serve thee seven years for Rachel thy younger daughter.
18. And Jacob loved Rachel; and he said, I will serve thee seven years for Rachel thy younger daughter.
And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter:

18: Иаков полюбил Рахиль и сказал: я буду служить тебе семь лет за Рахиль, младшую дочь твою.
29:18
ἠγάπησεν αγαπαω love
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τὴν ο the
Ραχηλ ραχηλ Rachel
καὶ και and; even
εἶπεν επω say; speak
δουλεύσω δουλευω give allegiance; subject
σοι σοι you
ἑπτὰ επτα seven
ἔτη ετος year
περὶ περι about; around
Ραχηλ ραχηλ Rachel
τῆς ο the
θυγατρός θυγατηρ daughter
σου σου of you; your
τῆς ο the
νεωτέρας νεος new; young
29:18
וַ wa וְ and
יֶּאֱהַ֥ב yyeʔᵉhˌav אהב love
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
אֶת־ ʔeṯ- אֵת [object marker]
רָחֵ֑ל rāḥˈēl רָחֵל Rachel
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אֶֽעֱבָדְךָ֙ ʔˈeʕᵉvāḏᵊḵā עבד work, serve
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שָׁנִ֔ים šānˈîm שָׁנָה year
בְּ bᵊ בְּ in
רָחֵ֥ל rāḥˌēl רָחֵל Rachel
בִּתְּךָ֖ bittᵊḵˌā בַּת daughter
הַ ha הַ the
קְּטַנָּֽה׃ qqᵊṭannˈā קָטָן small
29:18. quam diligens Iacob ait serviam tibi pro Rahel filia tua minore septem annis
And Jacob being in love with her, said: I will serve thee seven years for Rachel thy younger daughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Взаимный договор Иакова и Лавана носит печать библейско-еврейских и вообще восточных нравов. По обычаю древнего и даже современного Востока не тесть дает приданое жениху, а, наоборот, последний вносит за невесту отцу ее — вено, евр. mohar (ср. 24:53; 34:12), обычно обеспечивающее (по документу «кетуба») жену его на случай развода. Иаков, неимущий странник (32:10), предлагает в качестве вена личную свою работу в течение 7: лет: замена вена — не необычная и в библейской древности (Давид Саулу за Мелхолу, 1: Цар 18:25–27, ранее — Гофониил женился на Ахсе, дочери Халева, Нав 15:16–17: оба — личный подвиг храбрости), и теперь на Востоке. Но в этом же договоре выступают и удивляют, с одной стороны, скромность и нетребовательность Иакова, какую он уже раньше высказал (28:20), имевшего однако возможность и Лавану предъявить более тяжелые условия, и у отца потребовать следовавшую ему часть имения, с другой — корыстность Лавана, не постеснявшегося обратить племянника, «кровь и плоть» свою, в работника; поступок этот не одобрялся после и дочерьми Лавана (31:15).

По раввинам, Иаков, как бы предчувствуя обман со стороны Лавана, с особою точностью называет именно Рахиль, младшую дочь Лавана; высказывал этим и то, что, как младший сын Ревекки, он должен жениться на младшей дочери Лавана. Лаван охотно соглашается на предложение Иакова, обеспечивавшее ему семилетнюю даровую работу его; но согласие свое Лаван мотивирует и более благовидным основанием — требованием обычая Востока (доселе там имеющего силу) предпочитать браки в близком родстве бракам с посторонними лицами.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:18: loved: Gen 29:20, Gen 29:30
I will serve: In ancient times, it was a custom among many nations to give dowries for their wives; but Jacob, being poor, offered for Rachel seven year's service. Gen 31:41, Gen 34:12; Exo 22:16, Exo 22:17; Sa2 3:14; Hos 3:2, Hos 12:12
John Gill
29:18 And Jacob loved Rachel,.... As he seems to have done from the moment he saw her at the well, being beautiful, modest, humble, affable, diligent, and industrious:
and he said, I will serve thee seven years for Rachel thy younger daughter: signifying, that he desired no other wages for his service than that, that he might have her for his wife, at the end of seven years' servitude, which he was very willing to oblige himself to, on that condition; for having no money to give as a dowry, as was customary in those times, he proposed servitude instead of it; though Schmidt thinks this was contrary to custom, and that Laban treated his daughters like bondmaids, and such as are taken captives or strangers, and sold them, of which they complain, Gen 31:15.
Robert Jamieson, A. R. Fausset and David Brown
29:18 I will serve thee seven years for Rachel thy daughter--A proposal of marriage is made to the father without the daughter being consulted, and the match is effected by the suitor either bestowing costly presents on the family, or by giving cattle to the value the father sets upon his daughter, or else by giving personal services for a specified period. The last was the course necessity imposed on Jacob; and there for seven years he submitted to the drudgery of a hired shepherd, with the view of obtaining Rachel. The time went rapidly away; for even severe and difficult duties become light when love is the spring of action.
29:1929:19: Եւ ասէ ցնա Լաբան. Լա՛ւ իցէ քե՛զ տալ զնա, քան տալ զնա առն օտարի. բնակեա՛ դու ընդ իս։
19 Լաբանն ասաց նրան. «Աւելի լաւ է նրան քե՛զ տամ, քան օտար մարդու: Ապրի՛ր դու ինձ մօտ»:
19 Լաբան ըսաւ. «Անիկա քեզի տալը ուրիշ մարդու մը տալէն աղէկ է. բնակէ ինծի հետ»։
Եւ ասէ ցնա Լաբան. Լաւ իցէ` քեզ տալ զնա քան տալ զնա առն օտարի. բնակեա դու ընդ իս:

29:19: Եւ ասէ ցնա Լաբան. Լա՛ւ իցէ քե՛զ տալ զնա, քան տալ զնա առն օտարի. բնակեա՛ դու ընդ իս։
19 Լաբանն ասաց նրան. «Աւելի լաւ է նրան քե՛զ տամ, քան օտար մարդու: Ապրի՛ր դու ինձ մօտ»:
19 Լաբան ըսաւ. «Անիկա քեզի տալը ուրիշ մարդու մը տալէն աղէկ է. բնակէ ինծի հետ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1919: Лаван сказал: лучше отдать мне ее за тебя, нежели отдать ее за другого кого; живи у меня.
29:19 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Λαβαν λαβαν give; deposit με με me αὐτὴν αυτος he; him σοὶ σοι you ἢ η or; than δοῦναί διδωμι give; deposit με με me αὐτὴν αυτος he; him ἀνδρὶ ανηρ man; husband ἑτέρῳ ετερος different; alternate οἴκησον οικεω dwell μετ᾿ μετα with; amid ἐμοῦ εμου my
29:19 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָבָ֗ן lāvˈān לָבָן Laban טֹ֚וב ˈṭôv טֹוב good תִּתִּ֣י tittˈî נתן give אֹתָ֣הּ ʔōṯˈāh אֵת [object marker] לָ֔ךְ lˈāḵ לְ to מִ mi מִן from תִּתִּ֥י ttittˌî נתן give אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man אַחֵ֑ר ʔaḥˈēr אַחֵר other שְׁבָ֖ה šᵊvˌā ישׁב sit עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
29:19. respondit Laban melius est ut tibi eam dem quam viro alteri mane apud meLaban answered: It is better that I give her thee than to another man; stay with me.
19. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.
And Laban said, [It is] better that I give her to thee, than that I should give her to another man: abide with me:

19: Лаван сказал: лучше отдать мне ее за тебя, нежели отдать ее за другого кого; живи у меня.
29:19
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Λαβαν λαβαν give; deposit
με με me
αὐτὴν αυτος he; him
σοὶ σοι you
η or; than
δοῦναί διδωμι give; deposit
με με me
αὐτὴν αυτος he; him
ἀνδρὶ ανηρ man; husband
ἑτέρῳ ετερος different; alternate
οἴκησον οικεω dwell
μετ᾿ μετα with; amid
ἐμοῦ εμου my
29:19
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָבָ֗ן lāvˈān לָבָן Laban
טֹ֚וב ˈṭôv טֹוב good
תִּתִּ֣י tittˈî נתן give
אֹתָ֣הּ ʔōṯˈāh אֵת [object marker]
לָ֔ךְ lˈāḵ לְ to
מִ mi מִן from
תִּתִּ֥י ttittˌî נתן give
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
אַחֵ֑ר ʔaḥˈēr אַחֵר other
שְׁבָ֖ה šᵊvˌā ישׁב sit
עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
29:19. respondit Laban melius est ut tibi eam dem quam viro alteri mane apud me
Laban answered: It is better that I give her thee than to another man; stay with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:19: Psa 12:2; Isa 6:5, Isa 6:11
John Gill
29:19 And Laban said,.... Deceitfully, as the Targum of Jonathan adds, pretending great respect for Jacob, and that what he had proposed was very agreeable to him, when he meant to impose upon him:
Tit is better that I should give her to thee, than that I should give her to another man; by which he not only intimates that he preferred him, a relation, to another man, a stranger; but as if he did not insist upon the servitude for her, but would give her to him; unless he means upon the terms proposed, and so it should seem by what follows:
abide with me: the term of seven years, and serve me; suggesting, that then he agreed Rachel should be his wife; and so Jacob, a plain hearted man, understood him; but he designed no such thing.
29:2029:20: Եւ ծառայեաց Յակոբ վասն Ռաքելայ ամս եւթն. եւ էին յաչս նորա իբրեւ աւուրք սակա՛ւք, քանզի սիրէր զնա։
20 Յակոբը Ռաքէլի համար ծառայեց եօթը տարի, բայց նրա աչքին այդ տարիները օրեր թուացին, որովհետեւ սիրում էր նրան:
20 Եւ Յակոբ Ռաքէլին համար եօթը տարի ծառայեց ու զանիկա սիրելուն պատճառաւ իրեն քանի մը օրուան չափ երեւցաւ։
Եւ ծառայեաց Յակոբ վասն Ռաքելայ ամս եւթն. եւ էին յաչս նորա իբրեւ աւուրք սակաւք, քանզի սիրէր զնա:

29:20: Եւ ծառայեաց Յակոբ վասն Ռաքելայ ամս եւթն. եւ էին յաչս նորա իբրեւ աւուրք սակա՛ւք, քանզի սիրէր զնա։
20 Յակոբը Ռաքէլի համար ծառայեց եօթը տարի, բայց նրա աչքին այդ տարիները օրեր թուացին, որովհետեւ սիրում էր նրան:
20 Եւ Յակոբ Ռաքէլին համար եօթը տարի ծառայեց ու զանիկա սիրելուն պատճառաւ իրեն քանի մը օրուան չափ երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2020: И служил Иаков за Рахиль семь лет; и они показались ему за несколько дней, потому что он любил ее.
29:20 καὶ και and; even ἐδούλευσεν δουλευω give allegiance; subject Ιακωβ ιακωβ Iakōb; Iakov περὶ περι about; around Ραχηλ ραχηλ Rachel ἔτη ετος year ἑπτά επτα seven καὶ και and; even ἦσαν ειμι be ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ὡς ως.1 as; how ἡμέραι ημερα day ὀλίγαι ολιγος few; sparse παρὰ παρα from; by τὸ ο the ἀγαπᾶν αγαπαω love αὐτὸν αυτος he; him αὐτήν αυτος he; him
29:20 וַ wa וְ and יַּעֲבֹ֧ד yyaʕᵃvˈōḏ עבד work, serve יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob בְּ bᵊ בְּ in רָחֵ֖ל rāḥˌēl רָחֵל Rachel שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שָׁנִ֑ים šānˈîm שָׁנָה year וַ wa וְ and יִּהְי֤וּ yyihyˈû היה be בְ vᵊ בְּ in עֵינָיו֙ ʕênāʸw עַיִן eye כְּ kᵊ כְּ as יָמִ֣ים yāmˈîm יֹום day אֲחָדִ֔ים ʔᵃḥāḏˈîm אֶחָד one בְּ bᵊ בְּ in אַהֲבָתֹ֖ו ʔahᵃvāṯˌô אֲהָבָה love אֹתָֽהּ׃ ʔōṯˈāh אֵת [object marker]
29:20. servivit igitur Iacob pro Rahel septem annis et videbantur illi pauci dies prae amoris magnitudineSo Jacob served seven years for Rachel: and they seemed but a few days, because of the greatness of his love.
20. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.
And Jacob served seven years for Rachel; and they seemed unto him [but] a few days, for the love he had to her:

20: И служил Иаков за Рахиль семь лет; и они показались ему за несколько дней, потому что он любил ее.
29:20
καὶ και and; even
ἐδούλευσεν δουλευω give allegiance; subject
Ιακωβ ιακωβ Iakōb; Iakov
περὶ περι about; around
Ραχηλ ραχηλ Rachel
ἔτη ετος year
ἑπτά επτα seven
καὶ και and; even
ἦσαν ειμι be
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ἡμέραι ημερα day
ὀλίγαι ολιγος few; sparse
παρὰ παρα from; by
τὸ ο the
ἀγαπᾶν αγαπαω love
αὐτὸν αυτος he; him
αὐτήν αυτος he; him
29:20
וַ wa וְ and
יַּעֲבֹ֧ד yyaʕᵃvˈōḏ עבד work, serve
יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob
בְּ bᵊ בְּ in
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שָׁנִ֑ים šānˈîm שָׁנָה year
וַ wa וְ and
יִּהְי֤וּ yyihyˈû היה be
בְ vᵊ בְּ in
עֵינָיו֙ ʕênāʸw עַיִן eye
כְּ kᵊ כְּ as
יָמִ֣ים yāmˈîm יֹום day
אֲחָדִ֔ים ʔᵃḥāḏˈîm אֶחָד one
בְּ bᵊ בְּ in
אַהֲבָתֹ֖ו ʔahᵃvāṯˌô אֲהָבָה love
אֹתָֽהּ׃ ʔōṯˈāh אֵת [object marker]
29:20. servivit igitur Iacob pro Rahel septem annis et videbantur illi pauci dies prae amoris magnitudine
So Jacob served seven years for Rachel: and they seemed but a few days, because of the greatness of his love.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
20: Пример любви Иакова показывает, что древним семитам не чужда была самая возвышенная любовь между полами. Некоторые толкователи полагали, что брачное сожитие Иакова с дочерьми Лавана началось уже при начале первой седьмины лет службы первого, так как иначе трудно понять, как в течение следующих семи лет у Иакова родилось 12: детей, причем у Лии был еще более или менее значительный промежуток между рождением Иуды (ст. 35) и Иссахара (30:17–18). Но в объяснение последнего затруднения следует помнить, что и некоторые дети у Иакова родились — от разных жен и наложниц — одновременно. Самое же предположение прямо опровергается ст. 21, где говорится, что Иаков требует брака только по прошествии 7: лет службы.
Adam Clarke: Commentary on the Bible - 1831
29:20: And Jacob served seven years for Rachel - In ancient times it appears to have been a custom among all nations that men should give dowries for their wives; and in many countries this custom still prevails. When Shechem asked Dinah for wife, he said, Ask me never so much - dowry and gift, and I will give according as ye shall say unto me. When Eliezer went to get Rebekah for Isaac, he took a profusion of riches with him, in silver, gold, jewels, and raiment, with other costly things, which, when the contract was made, he gave to Rebekah, her mother, and her brothers. David, in order to be Saul's son-in-law, must, instead of a dowry, kill Goliath; and when this was done, he was not permitted to espouse Michal till he had killed one hundred Philistines. The Prophet Hosea bought his wife for fifteen pieces of silver, and a homer and a half of barley. The same custom prevailed among the ancient Greeks, Indians, and Germans. The Romans also had a sort of marriage entitled per coemptionem, "by purchase." The Tartars and Turks still buy their wives; but among the latter they are bought as a sort of slaves.
Herodotus mentions a very singular custom among the Babylonians, which may serve to throw light on Laban's conduct towards Jacob. "In every district they annually assemble all the marriageable virgins on a certain day; and when the men are come together and stand round the place, the crier rising up sells one after another, always bringing forward the most beautiful first; and having sold her for a great sum of gold, he puts up her who is esteemed second in beauty. On this occasion the richest of the Babylonians used to contend for the fairest wife, and to outbid one another. But the vulgar are content to take the ugly and lame with money; for when all the beautiful virgins are sold, the crier orders the most deformed to stand up; and after he has openly demanded who will marry her with a small sum, she is at length given to the man that is contented to marry her with the least. And in this manner the money arising from the sale of the handsome served for a portion to those whose look was disagreeable, or who had any bodily imperfection. A father was not permitted to indulge his own fancy in the choice of a husband for his daughter; neither might the purchaser carry off the woman which he had bought without giving sufficient security that he would live with her as his own wife. Those also who received a sum of money with such as could bring no price in this market, were obliged also to give sufficient security that they would live with them, and if they did not they were obliged to refund the money." Thus Laban made use of the beauty of Rachel to dispose of his daughter Leah, in the spirit of the Babylonian custom, though not in the letter.
And they seemed unto him but a few days - If Jacob had been obliged to wait seven years before he married Rachel, could it possibly be said that they could appear to him as a few days? Though the letter of the text seems to say the contrary, yet there are eminent men who strongly contend that he received Rachel soon after the month was finished, (see Gen 29:14), and then served seven years for her, which might really appear but a few days to him, because of his increasing love to her; but others think this quite incompatible with all the circumstances marked down in the text, and on the supposition that Jacob was not now seventy-seven years of age, as most chronologers make him, but only fifty-seven, (see on Genesis 31 (note))., there will be time sufficient to allow for all the transactions which are recorded in his history, during his stay with Laban. As to the incredibility of a passionate lover, as some have termed him, waiting patiently for seven years before he could possess the object of his wishes, and those seven years appearing to him as only a few days, it may be satisfactorily accounted for, they think, two ways:
1. He had the continual company of his elect spouse, and this certainly would take away all tedium in the case.
2. Love affairs were not carried to such a pitch of insanity among the patriarchs as they have been in modern times; they were much more sober and sedate, and scarcely ever married before they were forty years of age, and then more for convenience, and the desire of having an offspring, than for any other purpose.
At the very lowest computation Jacob was now fifty-seven, and consequently must have passed those days in which passion runs away with reason. Still, however, the obvious construction of the text shows that he got Rachel the week after he had married Leah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:20: am 2251, bc 1753
served: Gen 30:26; Hos 12:12
for the love: Gen 24:67; Sol 8:6, Sol 8:7; Co1 13:7; Co2 5:14; Eph 5:2
Geneva 1599
29:20 And Jacob served seven years for Rachel; and they seemed unto him [but] a (g) few days, for the love he had to her.
(g) Meaning after the years were accomplished.
John Gill
29:20 And Jacob served seven years for Rachel,.... The whole term of time, diligently, faithfully, and patiently. Reference is had to this in Hos 11:12,
and they seemed unto him but a few days, for the love he had to her; for though to lovers time seems long ere they enjoy the object beloved; yet Jacob here respects not so much the time as the toil and labour of service he endured in it; he thought that seven years' service was a trifle, like the service of so many days, in comparison of the lovely and worthy person he obtained thereby; all that he endured was nothing in comparison of her, and through the love he bore to her: besides, the many pleasant hours he spent in conversation with her made the time slide on insensibly, so that it seemed to be quickly gone; which shows that his love was pure and constant.
John Wesley
29:20 They seemed to him but a few days for the love he had to her - An age of work will be but as a few days to those that love God, and long for Christ's appearing.
29:2129:21: Եւ ասէ Յակոբ ցԼաբան. Տո՛ւր ինձ զկին իմ, լցեալ են աւուրք, զի մտից առ նա։
21 Յակոբն ասաց Լաբանին. «Տո՛ւր ինձ իմ հարսնացուին, որպէսզի պառկեմ նրա հետ, որովհետեւ սահմանուած ժամկէտը վերջացել է»:
21 Եւ Յակոբ ըսաւ Լաբանին. «Իմ կինս տուր. քանզի օրերս լեցուած են, որպէս զի անոր մտնեմ»։
Եւ ասէ Յակոբ ցԼաբան. Տուր ինձ զկին իմ, լցեալ են աւուրք, զի մտից առ նա:

29:21: Եւ ասէ Յակոբ ցԼաբան. Տո՛ւր ինձ զկին իմ, լցեալ են աւուրք, զի մտից առ նա։
21 Յակոբն ասաց Լաբանին. «Տո՛ւր ինձ իմ հարսնացուին, որպէսզի պառկեմ նրա հետ, որովհետեւ սահմանուած ժամկէտը վերջացել է»:
21 Եւ Յակոբ ըսաւ Լաբանին. «Իմ կինս տուր. քանզի օրերս լեցուած են, որպէս զի անոր մտնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:2121: И сказал Иаков Лавану: дай жену мою, потому что мне уже исполнилось время, чтобы войти к ней.
29:21 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov πρὸς προς to; toward Λαβαν λαβαν render; surrender τὴν ο the γυναῖκά γυνη woman; wife μου μου of me; mine πεπλήρωνται πληροω fulfill; fill γὰρ γαρ for αἱ ο the ἡμέραι ημερα day μου μου of me; mine ὅπως οπως that way; how εἰσέλθω εισερχομαι enter; go in πρὸς προς to; toward αὐτήν αυτος he; him
29:21 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יַעֲקֹ֤ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to לָבָן֙ lāvˌān לָבָן Laban הָבָ֣ה hāvˈā יהב give אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתִּ֔י ʔištˈî אִשָּׁה woman כִּ֥י kˌî כִּי that מָלְא֖וּ mālᵊʔˌû מלא be full יָמָ֑י yāmˈāy יֹום day וְ wᵊ וְ and אָבֹ֖ואָה ʔāvˌôʔā בוא come אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
29:21. dixitque ad Laban da mihi uxorem meam quia iam tempus expletum est ut ingrediar ad eamAnd he said to Laban: Give me my wife; for now the time is fulfilled, that I may go in unto her.
21. And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.
And Jacob said unto Laban, Give [me] my wife, for my days are fulfilled, that I may go in unto her:

21: И сказал Иаков Лавану: дай жену мою, потому что мне уже исполнилось время, чтобы войти к ней.
29:21
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
πρὸς προς to; toward
Λαβαν λαβαν render; surrender
τὴν ο the
γυναῖκά γυνη woman; wife
μου μου of me; mine
πεπλήρωνται πληροω fulfill; fill
γὰρ γαρ for
αἱ ο the
ἡμέραι ημερα day
μου μου of me; mine
ὅπως οπως that way; how
εἰσέλθω εισερχομαι enter; go in
πρὸς προς to; toward
αὐτήν αυτος he; him
29:21
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יַעֲקֹ֤ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
לָבָן֙ lāvˌān לָבָן Laban
הָבָ֣ה hāvˈā יהב give
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתִּ֔י ʔištˈî אִשָּׁה woman
כִּ֥י kˌî כִּי that
מָלְא֖וּ mālᵊʔˌû מלא be full
יָמָ֑י yāmˈāy יֹום day
וְ wᵊ וְ and
אָבֹ֖ואָה ʔāvˌôʔā בוא come
אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
29:21. dixitque ad Laban da mihi uxorem meam quia iam tempus expletum est ut ingrediar ad eam
And he said to Laban: Give me my wife; for now the time is fulfilled, that I may go in unto her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
21: «дай жену мою…» Мидраш дает следующий перифраз: «Господь обещал мне, что от меня произойдет 12: колен; но мне уже 84: г. от роду, когда же я стану родоначальником тех колен?» (Beresch. r., s. 345).

Женитьба Иакова на Лии.
Adam Clarke: Commentary on the Bible - 1831
29:21: My days are fulfilled - My seven years are now completed, let me have my wife, for whom I have given this service as a dowry.
Albert Barnes: Notes on the Bible - 1834
29:21-30
Jacob is betrayed into marrying Leah, and on consenting to serve other seven years obtains Rachel also. He claims his expected reward when due. "Made a feast." The feast in the house of the bride's father seems to have lasted seven days, at the close of which the marriage was completed. But the custom seems to have varied according to the circumstances of the bridegroom. Jacob had no house of his own to which to conduct the bride. In the evening: when it was dark. The bride was also closely veiled, so that it was easy for Laban to practise this piece of deceit. "A handmaid." It was customary to give the bride a handmaid, who became her confidential servant Gen 24:59, Gen 24:61. In the morning Jacob discovers that Laban had overreached him. This is the first retribution Jacob experiences for the deceitful practices of his former days. He expostulates with Laban, who pleads the custom of the country.
It is still the custom not to give the younger in marriage before the older, unless the latter be deformed or in some way defective. It is also not unusual to practise the very same trick that Laban now employed, if the suitor is so simple as to be off his guard. Jacob, however, did not expect this at his relative's hands, though he had himself taken part in proceedings equally questionable. "Fulfill the week of this." If this was the second day of the feast celebrating the nuptials of Leah, Laban requests him to Complete the week, and then he will give him Rachel also. If, however, Leah was fraudulently put upon him at the close of the week of feasting, then Laban in these words proposes to give Rachel to Jacob on fulfilling another week of nuptial rejoicing. The latter is in the present instance more likely. In either case the marriage of Rachel is only a week after that of Leah. Rather than lose Rachel altogether, Jacob consents to comply with Laban's terms.
Rachel was the wife of Jacob's affections and intentions. The taking of a second wife in the lifetime of the first was contrary to the law of nature, which designed one man for one woman Gen 2:21-25. But the marrying of a sister-in-law was not yet incestuous, because no law had yet been made on the subject. Laban gives a handmaid to each of his daughters. To Rebekah his sister had been given more than one Gen 24:61. Bondslaves had been in existence long before Laban's time Gen 16:1. "And loved also Rachel more than Leah." This proves that even Leah was not unloved. At the time of his marriage Jacob was eighty-four years of age; which corresponds to half that age according to the present average of human life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:21: Give me: Mat 1:18
my days: Gen 29:18, Gen 29:20, Gen 31:41
go in: Gen 4:1, Gen 38:16; Jdg 15:1
Carl Friedrich Keil and Franz Delitzsch
29:21
But when Jacob asked for his reward at the expiration of this period, and according to the usual custom a great marriage feast had been prepared, instead of Rachel, Laban took his elder daughter Leah into the bride-chamber, and Jacob went in unto her, without discovering in the dark the deception that had been practised. Thus the overreacher of Esau was overreached himself, and sin was punished by sin.
John Gill
29:21 And Jacob said unto Laban, give me my wife,.... Meaning Rachel, who was his wife by contract; the conditions of her being his wife were now fulfilled by him, and therefore he might challenge her as his wife:
for my days are now fulfilled; the seven years were up he agreed to serve him for his daughter; and therefore it was but just and right she should be given him:
that I may go in unto her; as his lawful wife, and it was high time Jacob had her; for he was now, as the Jewish writers generally say (n), and that very rightly, eighty four years of age; and from him were to spring twelve princes, the heads of twelve tribes, which should inhabit the land of Canaan.
(n) Bereshit Rabba, sect. 70. fol. 63. 1. Jarchi in loc. and others.
Robert Jamieson, A. R. Fausset and David Brown
29:21 Jacob said, Give me my wife--At the expiry of the stipulated term the marriage festivities were held. But an infamous fraud was practised on Jacob, and on his showing a righteous indignation, the usage of the country was pleaded in excuse. No plea of kindred should ever be allowed to come in opposition to the claim of justice. But this is often overlooked by the selfish mind of man, and fashion or custom rules instead of the will of God. This was what Laban did, as he said, "It must not be so done in our country, to give the younger before the first-born." But, then, if that were the prevailing custom of society at Haran, he should have apprized his nephew of it at an early period in an honorable manner. This, however, is too much the way with the people of the East still. The duty of marrying an elder daughter before a younger, the tricks which parents take to get off an elder daughter that is plain or deformed and in which they are favored by the long bridal veil that entirely conceals her features all the wedding day, and the prolongation for a week of the marriage festivities among the greater sheiks, are accordant with the habits of the people in Arabia and Armenia in the present day.
29:2229:22: Եւ ժողովեաց Լաբան զամենայն արս տեղւոյն, եւ արար հարսանի՛ս։
22 Լաբանը հաւաքեց տեղի բոլոր մարդկանց ու հարսանիք արեց:
22 Եւ Լաբան այն տեղին բոլոր մարդիկը հաւաքեց ու խնճոյք ըրաւ։
Եւ ժողովեաց Լաբան զամենայն արս տեղւոյն, եւ արար հարսանիս:

29:22: Եւ ժողովեաց Լաբան զամենայն արս տեղւոյն, եւ արար հարսանի՛ս։
22 Լաբանը հաւաքեց տեղի բոլոր մարդկանց ու հարսանիք արեց:
22 Եւ Լաբան այն տեղին բոլոր մարդիկը հաւաքեց ու խնճոյք ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2222: Лаван созвал всех людей того места и сделал пир.
29:22 συνήγαγεν συναγω gather δὲ δε though; while Λαβαν λαβαν all; every τοὺς ο the ἄνδρας ανηρ man; husband τοῦ ο the τόπου τοπος place; locality καὶ και and; even ἐποίησεν ποιεω do; make γάμον γαμος wedding
29:22 וַ wa וְ and יֶּאֱסֹ֥ף yyeʔᵉsˌōf אסף gather לָבָ֛ן lāvˈān לָבָן Laban אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אַנְשֵׁ֥י ʔanšˌê אִישׁ man הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make מִשְׁתֶּֽה׃ mištˈeh מִשְׁתֶּה drinking
29:22. qui vocatis multis amicorum turbis ad convivium fecit nuptiasAnd he, having invited a great number of his friends to the feast, made the marriage.
22. And Laban gathered together all the men of the place, and made a feast.
And Laban gathered together all the men of the place, and made a feast:

22: Лаван созвал всех людей того места и сделал пир.
29:22
συνήγαγεν συναγω gather
δὲ δε though; while
Λαβαν λαβαν all; every
τοὺς ο the
ἄνδρας ανηρ man; husband
τοῦ ο the
τόπου τοπος place; locality
καὶ και and; even
ἐποίησεν ποιεω do; make
γάμον γαμος wedding
29:22
וַ wa וְ and
יֶּאֱסֹ֥ף yyeʔᵉsˌōf אסף gather
לָבָ֛ן lāvˈān לָבָן Laban
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
מִשְׁתֶּֽה׃ mištˈeh מִשְׁתֶּה drinking
29:22. qui vocatis multis amicorum turbis ad convivium fecit nuptias
And he, having invited a great number of his friends to the feast, made the marriage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Несмотря на свою расчетливость, Лаван собирает много гостей на пиршество: может быть, с целью иметь свидетелей на случай энергичных возражений Иакова по поводу предстоящего обмана или сделать (через попойку) более легким последний, или же, наконец, имея в виду разом отпраздновать обе свадьбы.
Adam Clarke: Commentary on the Bible - 1831
29:22: Laban - made a feast - משתה mishteh signifies a feast of drinking. As marriage was a very solemn contract, there is much reason to believe that sacrifices were offered on the occasion, and libations poured out; and we know that on festival occasions a cup of wine was offered to every guest; and as this was drunk with particular ceremonies, the feast might derive its name from this circumstance, which was the most prominent and observable on such occasions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:22: and made: Jdg 14:10-18; Rut 4:10-13; Mat 22:2-10, Mat 25:1-10; Joh 2:1-10; Rev 19:9
John Gill
29:22 And Laban gathered together all the men of the place,.... Of the city of Haran, which may be understood of the chief and principal of them, to make the marriage of his daughter public and authentic:
and made a feast; a marriage or marriage feast, as the Septuagint version, see Mt 22:2; which was usual, when a marriage was solemnized, expressive of joy on that account.
29:2329:23: Եւ եղեւ երեկո՛յ՝ առեալ Լաբանու զԼիա դուստր իւր տարաւ առ Յակոբ. եւ եմուտ առ նա Յակոբ։
23 Երբ գիշերը վրայ հասաւ, Լաբանն առաւ իր դուստր Լիային, տարաւ Յակոբի մօտ, եւ Յակոբը պառկեց նրա հետ:
23 Սակայն իրիկունը իր Լիա աղջիկը առաւ եւ անոր բերաւ։ Անիկա անոր մտաւ։
Եւ եղեւ երեկոյ, առեալ Լաբանու զԼիա դուստր իւր տարաւ առ Յակոբ, եւ եմուտ առ նա Յակոբ:

29:23: Եւ եղեւ երեկո՛յ՝ առեալ Լաբանու զԼիա դուստր իւր տարաւ առ Յակոբ. եւ եմուտ առ նա Յակոբ։
23 Երբ գիշերը վրայ հասաւ, Լաբանն առաւ իր դուստր Լիային, տարաւ Յակոբի մօտ, եւ Յակոբը պառկեց նրա հետ:
23 Սակայն իրիկունը իր Լիա աղջիկը առաւ եւ անոր բերաւ։ Անիկա անոր մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2323: Вечером же взял дочь свою Лию и ввел ее к нему; и вошел к ней [Иаков].
29:23 καὶ και and; even ἐγένετο γινομαι happen; become ἑσπέρα εσπερα evening καὶ και and; even λαβὼν λαμβανω take; get Λαβαν λαβαν the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him εἰσήγαγεν εισαγω lead in; bring in αὐτὴν αυτος he; him πρὸς προς to; toward Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτὴν αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov
29:23 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בָ vā בְּ in † הַ the עֶ֔רֶב ʕˈerev עֶרֶב evening וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] לֵאָ֣ה lēʔˈā לֵאָה Leah בִתֹּ֔ו vittˈô בַּת daughter וַ wa וְ and יָּבֵ֥א yyāvˌē בוא come אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] אֵלָ֑יו ʔēlˈāʸw אֶל to וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
29:23. et vespere filiam suam Liam introduxit ad eumAnd at night he brought in Lia his daughter to him,
23. And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.
And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her:

23: Вечером же взял дочь свою Лию и ввел ее к нему; и вошел к ней [Иаков].
29:23
καὶ και and; even
ἐγένετο γινομαι happen; become
ἑσπέρα εσπερα evening
καὶ και and; even
λαβὼν λαμβανω take; get
Λαβαν λαβαν the
θυγατέρα θυγατηρ daughter
αὐτοῦ αυτος he; him
εἰσήγαγεν εισαγω lead in; bring in
αὐτὴν αυτος he; him
πρὸς προς to; toward
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτὴν αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
29:23
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בָ בְּ in
הַ the
עֶ֔רֶב ʕˈerev עֶרֶב evening
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
לֵאָ֣ה lēʔˈā לֵאָה Leah
בִתֹּ֔ו vittˈô בַּת daughter
וַ wa וְ and
יָּבֵ֥א yyāvˌē בוא come
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
אֵלָ֑יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
29:23. et vespere filiam suam Liam introduxit ad eum
And at night he brought in Lia his daughter to him,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Самый подмен невесты был вполне возможен благодаря обычаю древнего и нового Востока — вводить новобрачную в брачный покой под покрывалом и притом во мраке: «не было ни светильников, ни другого какого освещения сверх нужды, посему и совершился обман» (Иоанн Златоуст, Бес. 56, с. 598). Лия, бывшая соучастницей обмана, по словам Мидраша (Beresch. r., s. 346), оправдывалась перед Иаковом так: «бывает ли учитель, который бы не имел подобного себе ученика (т. е. обману я впервые научилась от тебя)? Не выдал ли ты себя за Исава, когда отец твой вопрошал об имени твоем?»
Adam Clarke: Commentary on the Bible - 1831
29:23: In the evening - he took Leah his daughter - As the bride was always veiled, and the bride chamber generally dark, or nearly so, and as Leah was brought to Jacob in the evening, the imposition here practiced might easily pass undetected by Jacob, till the ensuing day discovered the fraud.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:23: brought her: Gen 24:65, Gen 38:14, Gen 38:15; Mic 7:5
Geneva 1599
29:23 And (h) it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.
(h) The reason Jacob was deceived was that in ancient times the wife was covered with a veil, when she was brought to her husband as a sign of purity and humbleness.
John Gill
29:23 And it came to pass in the evening,.... After the feast was over, and the guests were departed; when it was night, a fit season to execute his designs, and practise deceit:
that he took Leah his daughter, and brought her to him, to Jacob, in his apartment, his bedchamber, or to him in bed: for it is still the custom in some eastern countries for the bridegroom to go to bed first, and then the bride comes, or is brought to him in the dark, and veiled, so that he sees her not: so the Armenians have now such a custom at their marriages that the husband goes to bed first; nor does the bride put off her veil till in bed (o): and in Barbary the bride is brought to the bridegroom's house, and with some of her female relations conveyed into a private room (p); then the bride's mother, or some very near relation, introduces the bridegroom to his new spouse, who is in the dark, and obliged in modesty not to speak or answer upon any account: and if this was the case here, as it is highly probable it was, the imposition on Jacob is easily accounted for:
and he went in unto her; or lay with her as his wife; a modest expression of the use of the bed.
(o) Tournefort's Voyage to the Levant, vol. 3. p. 255. (p) Ockley's Account of Southwest Barbary, c. 6. p. 78.
29:2429:24: Եւ ետ Լաբան զԶելփա զաղախին իւր նաժի՛շտ դստեր իւրում Լիայ։ Եւ իբրեւ այգ եղեւ, եւ ահա Լիա էր[255]։ [255] Յօրինակին. Զելփա զաղախին։
24 Լաբանն իր աղախին Զելփային իբրեւ նաժիշտ տուեց իր դուստր Լիային: Առաւօտեան Յակոբը տեսաւ, որ իր կողքինը Լիան է:
24 Եւ Լաբան իր աղախինը Զեղփան իր աղջկան Լիային իբր աղախին տուաւ։
Եւ ետ Լաբան զԶելփա զաղախին իւր նաժիշտ դստեր իւրում Լիայ:

29:24: Եւ ետ Լաբան զԶելփա զաղախին իւր նաժի՛շտ դստեր իւրում Լիայ։ Եւ իբրեւ այգ եղեւ, եւ ահա Լիա էր[255]։
[255] Յօրինակին. Զելփա զաղախին։
24 Լաբանն իր աղախին Զելփային իբրեւ նաժիշտ տուեց իր դուստր Լիային: Առաւօտեան Յակոբը տեսաւ, որ իր կողքինը Լիան է:
24 Եւ Լաբան իր աղախինը Զեղփան իր աղջկան Լիային իբր աղախին տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2424: И дал Лаван служанку свою Зелфу в служанки дочери своей Лии.
29:24 ἔδωκεν διδωμι give; deposit δὲ δε though; while Λαβαν λαβαν the θυγατρὶ θυγατηρ daughter αὐτοῦ αυτος he; him Ζελφαν ζελφα the παιδίσκην παιδισκη girl; maid αὐτοῦ αυτος he; him αὐτῇ αυτος he; him παιδίσκην παιδισκη girl; maid
29:24 וַ wa וְ and יִּתֵּ֤ן yyittˈēn נתן give לָבָן֙ lāvˌān לָבָן Laban לָ֔הּ lˈāh לְ to אֶת־ ʔeṯ- אֵת [object marker] זִלְפָּ֖ה zilpˌā זִלְפָּה Zilpah שִׁפְחָתֹ֑ו šifḥāṯˈô שִׁפְחָה maidservant לְ lᵊ לְ to לֵאָ֥ה lēʔˌā לֵאָה Leah בִתֹּ֖ו vittˌô בַּת daughter שִׁפְחָֽה׃ šifḥˈā שִׁפְחָה maidservant
29:24. dans ancillam filiae Zelpham nomine ad quam cum ex more Iacob fuisset ingressus facto mane vidit LiamGiving his daughter a handmaid, named Zalpha. Now when Jacob had gone in to her according to custom when morning was come he saw it was Lia:
24. And Laban gave Zilpah his handmaid unto his daughter Leah for an handmaid.
And Laban gave unto his daughter Leah Zilpah his maid [for] an handmaid:

24: И дал Лаван служанку свою Зелфу в служанки дочери своей Лии.
29:24
ἔδωκεν διδωμι give; deposit
δὲ δε though; while
Λαβαν λαβαν the
θυγατρὶ θυγατηρ daughter
αὐτοῦ αυτος he; him
Ζελφαν ζελφα the
παιδίσκην παιδισκη girl; maid
αὐτοῦ αυτος he; him
αὐτῇ αυτος he; him
παιδίσκην παιδισκη girl; maid
29:24
וַ wa וְ and
יִּתֵּ֤ן yyittˈēn נתן give
לָבָן֙ lāvˌān לָבָן Laban
לָ֔הּ lˈāh לְ to
אֶת־ ʔeṯ- אֵת [object marker]
זִלְפָּ֖ה zilpˌā זִלְפָּה Zilpah
שִׁפְחָתֹ֑ו šifḥāṯˈô שִׁפְחָה maidservant
לְ lᵊ לְ to
לֵאָ֥ה lēʔˌā לֵאָה Leah
בִתֹּ֖ו vittˌô בַּת daughter
שִׁפְחָֽה׃ šifḥˈā שִׁפְחָה maidservant
29:24. dans ancillam filiae Zelpham nomine ad quam cum ex more Iacob fuisset ingressus facto mane vidit Liam
Giving his daughter a handmaid, named Zalpha. Now when Jacob had gone in to her according to custom when morning was come he saw it was Lia:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Как Ревекка, при выходе из отеческого дома, получила в дар несколько рабынь (24:61), так и Лии Лаван дает в приданое служанку Зелфу, причем, по раввинам, и здесь Лаван совершил подмену — для полноты обмана, дав Лии Зелфу, бывшую доселе служанкою Рахили, и наоборот.
Adam Clarke: Commentary on the Bible - 1831
29:24: And Laban gave - Zilpah his maid - Slaves given in this way to a daughter on her marriage, were the peculiar property of the daughter; and over them the husband had neither right nor power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:24: Zilpah: Gen 16:1, Gen 24:59, Gen 30:9-12, Gen 46:18
John Gill
29:24 And Laban gave unto his daughter Leah Zilpah his maid, for an handmaid. It was usual to have many given them at this time, as Rebekah seems to have had, Gen 24:59; but Leah had but one, and this was all the portion Jacob had with her. The Targum of Jonathan is,"and Laban gave her Zilpah his daughter, whom his concubine bore unto him:''hence the Jews say (q), that the daughters of a man by his concubines are called maids.
(q) Pirke Eliezer, c. 36.
29:2529:25: Եւ ասէ Յակոբ ցԼաբան. Ընդէ՞ր գործեցեր զայս. ո՞չ վասն Ռաքելի ծառայեցի քեզ. ընդէ՞ր խաբեցեր զիս[256]։ [256] Ոմանք. Զի՛նչ գործեցեր զայս։
25 Յակոբն ասաց Լաբանին. «Այս ի՞նչ արեցիր, մի՞թէ Ռաքէլի համար չծառայեցի քեզ, ինչո՞ւ խաբեցիր ինձ»:
25 Առտուն՝ ահա անիկա Լիան էր։ Յակոբ Լաբանին ըսաւ. «Ի՞նչ է այս քու ինծի ըրածդ. ես քեզի Ռաքէլին համար չծառայեցի՞. ուստի ինչո՞ւ զիս խաբեցիր»։
Եւ իբրեւ այգ եղեւ, եւ ահա Լիա էր. եւ ասէ Յակոբ ցԼաբան. Զի՞նչ գործեցեր զայս. ո՞չ վասն Ռաքելի ծառայեցի քեզ. ընդէ՞ր խաբեցեր զիս:

29:25: Եւ ասէ Յակոբ ցԼաբան. Ընդէ՞ր գործեցեր զայս. ո՞չ վասն Ռաքելի ծառայեցի քեզ. ընդէ՞ր խաբեցեր զիս[256]։
[256] Ոմանք. Զի՛նչ գործեցեր զայս։
25 Յակոբն ասաց Լաբանին. «Այս ի՞նչ արեցիր, մի՞թէ Ռաքէլի համար չծառայեցի քեզ, ինչո՞ւ խաբեցիր ինձ»:
25 Առտուն՝ ահա անիկա Լիան էր։ Յակոբ Լաբանին ըսաւ. «Ի՞նչ է այս քու ինծի ըրածդ. ես քեզի Ռաքէլին համար չծառայեցի՞. ուստի ինչո՞ւ զիս խաբեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
29:2525: Утром же оказалось, что это Лия. И сказал Лавану: что это сделал ты со мною? не за Рахиль ли я служил у тебя? зачем ты обманул меня?
29:25 ἐγένετο γινομαι happen; become δὲ δε though; while πρωί πρωι early καὶ και and; even ἰδοὺ ιδου see!; here I am ἦν ειμι be Λεια λεια say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τῷ ο the Λαβαν λαβαν who?; what? τοῦτο ουτος this; he ἐποίησάς ποιεω do; make μοι μοι me οὐ ου not περὶ περι about; around Ραχηλ ραχηλ Rachel ἐδούλευσα δουλευω give allegiance; subject παρὰ παρα from; by σοί σοι you καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? παρελογίσω παραλογιζομαι miscalculate; defraud με με me
29:25 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold הִ֖וא hˌiw הִיא she לֵאָ֑ה lēʔˈā לֵאָה Leah וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to לָבָ֗ן lāvˈān לָבָן Laban מַה־ mah- מָה what זֹּאת֙ zzōṯ זֹאת this עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לִּ֔י llˈî לְ to הֲ hᵃ הֲ [interrogative] לֹ֤א lˈō לֹא not בְ vᵊ בְּ in רָחֵל֙ rāḥˌēl רָחֵל Rachel עָבַ֣דְתִּי ʕāvˈaḏtî עבד work, serve עִמָּ֔ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and לָ֖מָּה lˌāmmā לָמָה why רִמִּיתָֽנִי׃ rimmîṯˈānî רמה deceive
29:25. et dixit ad socerum quid est quod facere voluisti nonne pro Rahel servivi tibi quare inposuisti mihiAnd he said to his father in law: What is it that thou didst mean to do? did not I serve thee for Rachel? why hast thou deceived me?
25. And it came to pass in the morning that, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?
And it came to pass, that in the morning, behold, it [was] Leah: and he said to Laban, What [is] this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me:

25: Утром же оказалось, что это Лия. И сказал Лавану: что это сделал ты со мною? не за Рахиль ли я служил у тебя? зачем ты обманул меня?
29:25
ἐγένετο γινομαι happen; become
δὲ δε though; while
πρωί πρωι early
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἦν ειμι be
Λεια λεια say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τῷ ο the
Λαβαν λαβαν who?; what?
τοῦτο ουτος this; he
ἐποίησάς ποιεω do; make
μοι μοι me
οὐ ου not
περὶ περι about; around
Ραχηλ ραχηλ Rachel
ἐδούλευσα δουλευω give allegiance; subject
παρὰ παρα from; by
σοί σοι you
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
παρελογίσω παραλογιζομαι miscalculate; defraud
με με me
29:25
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בַ va בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
הִ֖וא hˌiw הִיא she
לֵאָ֑ה lēʔˈā לֵאָה Leah
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
לָבָ֗ן lāvˈān לָבָן Laban
מַה־ mah- מָה what
זֹּאת֙ zzōṯ זֹאת this
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לִּ֔י llˈî לְ to
הֲ hᵃ הֲ [interrogative]
לֹ֤א lˈō לֹא not
בְ vᵊ בְּ in
רָחֵל֙ rāḥˌēl רָחֵל Rachel
עָבַ֣דְתִּי ʕāvˈaḏtî עבד work, serve
עִמָּ֔ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
לָ֖מָּה lˌāmmā לָמָה why
רִמִּיתָֽנִי׃ rimmîṯˈānî רמה deceive
29:25. et dixit ad socerum quid est quod facere voluisti nonne pro Rahel servivi tibi quare inposuisti mihi
And he said to his father in law: What is it that thou didst mean to do? did not I serve thee for Rachel? why hast thou deceived me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Изумленный Иаков спрашивает Лавана о причине обмана, на что и получает благовидный мотив: Лаван ссылается (ст. 26) на обычай местности не выдавать замуж сестру или дочь младшую прежде старшей; подобный обычай действительно существовал и существует в Малой Азии, в Индии и в других странах. Но обман Лавана этим не оправдывается. «Если бы Лаван хотел истинно соблюсти порядок и принятый обычай, то должен был открыть свое намерение Иакову прежде условия о семи годах работы. Употребленная же им хитрость показывает, что он желал не столько воздать справедливость старшей дочери, сколько приобрести в зяте дешевого работника на другие семь лет» (м. Филарет, Зап. на кн. Быт 2:60).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:25: in the morning: Co1 3:13
wherefore: Gen 27:35, Gen 27:36; Jdg 1:7; Pro 11:31; Mat 7:2, Mat 7:12; Joh 21:17; Rev 3:19
Carl Friedrich Keil and Franz Delitzsch
29:25
But when Jacob complained to Laban the next morning of his deception, he pleaded the custom of the country: כּן יעשׂה לא, "it is not accustomed to be so in our place, to give the younger before the first-born." A perfectly worthless excuse; for if this had really been the custom in Haran as in ancient India and elsewhere, he ought to have told Jacob of it before. But to satisfy Jacob, he promised him that in a week he would give him the younger also, if he would serve him seven years longer for her.
John Gill
29:25 And it came to pass, that, in the morning, behold, it was Leah,.... The morning light discovered her, and her veil being off, her tender eyes showed who she was: it is much her voice had not betrayed her; but perhaps there might be a likeness of voice in her and her sister; or she might keep silence, and so not be discovered in that way; but to excuse her from sin is not easy, even the sin of adultery and incest. Manythings may be said indeed in her favour, as obedience to her father, and, being the eldest daughter, might be desirous of having an husband first, and especially of having the promised seed, which God promised to Abraham, and was to be in the line of Jacob: and it may be, as Schmidt observes, that Laban had persuaded her to believe, that the matrimonial contract he had made with Jacob was on her account, and that she was truly his spouse; and the same he might say to Rachel, which made her easy, or otherwise it is difficult to account for it that she should acquiesce in it; for it can hardly be thought to be done without her knowledge, when it was for the solemnity of her marriage that the men of the city were called together, and a feast made for them; for that she should deliver up to her sister the things or signs that Jacob had given her to carry on the fraud, as the Jewish writers (r) say, is beyond belief:
and he said to Laban; when he arose in the morning, and at first meeting with him:
what is this that thou hast done unto me? what a wicked thing is it? as it was, to put another woman to bed to him that was not his wife, and in the room of his lawful wife; or why hast thou done this to me? what reason was there for it? what have I done, that could induce thee to do me such an injury? for Jacob knew what he had done, of that he does not inquire, but of the reason of it, and expostulates with him about the crime, as it was a sin against God, and an injury to him:
did I not serve thee, for Rachel? even seven years, according to agreement? was not this the covenant I made with thee, that she should be my wife at the end of them?
wherefore then hast thou beguiled me? by giving Leah instead of her: though Laban is not to be justified in this action, yet here appears in Providence a righteous retaliation of Jacob; he beguiled his own father, pretending he was his brother Esau; and now his father-in-law beguiles him, giving him blear eyed Leah instead of beautiful Rachel.
(r) Targum Jon. & Jarchi in loc.
John Wesley
29:25 Behold it was Leah - Jacob had cheated his own father when he pretended to be Esau, and now his father - in - law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous.
29:2629:26: Ասէ Լաբան. Չե՛ն օրէնք աշխարհի մերում տալ նախ զկրտսե՛րն քան զերէց[257]։ [257] Ոմանք. Չեն օրէնք յաշխարհի մե՛՛.. քան զերէցն։
26 Լաբանն ասաց. «Մեր երկրում ընդունուած չէ մեծից առաջ կրտսերին ամուսնացնել:
26 Լաբան ըսաւ. «Մեր երկրին մէջ այսպիսի բան չ’ըլլար, պզտիկը մեծէն առաջ տալ։
Ասէ Լաբան. չեն օրէնք յաշխարհի մերում տալ նախ զկրտսերն քան զերէց:

29:26: Ասէ Լաբան. Չե՛ն օրէնք աշխարհի մերում տալ նախ զկրտսե՛րն քան զերէց[257]։
[257] Ոմանք. Չեն օրէնք յաշխարհի մե՛՛.. քան զերէցն։
26 Լաբանն ասաց. «Մեր երկրում ընդունուած չէ մեծից առաջ կրտսերին ամուսնացնել:
26 Լաբան ըսաւ. «Մեր երկրին մէջ այսպիսի բան չ’ըլլար, պզտիկը մեծէն առաջ տալ։
zohrab-1805▾ eastern-1994▾ western am▾
29:2626: Лаван сказал: в нашем месте так не делают, чтобы младшую выдать прежде старшей;
29:26 εἶπεν επω say; speak δὲ δε though; while Λαβαν λαβαν not ἔστιν ειμι be οὕτως ουτως so; this way ἐν εν in τῷ ο the τόπῳ τοπος place; locality ἡμῶν ημων our δοῦναι διδωμι give; deposit τὴν ο the νεωτέραν νεος new; young πρὶν πριν before ἢ η or; than τὴν ο the πρεσβυτέραν πρεσβυτερος senior; older
29:26 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָבָ֔ן lāvˈān לָבָן Laban לֹא־ lō- לֹא not יֵעָשֶׂ֥ה yēʕāśˌeh עשׂה make כֵ֖ן ḵˌēn כֵּן thus בִּ bi בְּ in מְקֹומֵ֑נוּ mᵊqômˈēnû מָקֹום place לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give הַ ha הַ the צְּעִירָ֖ה ṣṣᵊʕîrˌā צָעִיר little לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the בְּכִירָֽה׃ bbᵊḵîrˈā בְּכִירָה first-born woman
29:26. respondit Laban non est in loco nostro consuetudinis ut minores ante tradamus ad nuptiasLaban answered: It is not the custom in this place, to give the younger in marriage first.
26. And Laban said, It is not so done in our place, to give the younger before the firstborn.
And Laban said, It must not be so done in our country, to give the younger before the firstborn:

26: Лаван сказал: в нашем месте так не делают, чтобы младшую выдать прежде старшей;
29:26
εἶπεν επω say; speak
δὲ δε though; while
Λαβαν λαβαν not
ἔστιν ειμι be
οὕτως ουτως so; this way
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
ἡμῶν ημων our
δοῦναι διδωμι give; deposit
τὴν ο the
νεωτέραν νεος new; young
πρὶν πριν before
η or; than
τὴν ο the
πρεσβυτέραν πρεσβυτερος senior; older
29:26
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָבָ֔ן lāvˈān לָבָן Laban
לֹא־ lō- לֹא not
יֵעָשֶׂ֥ה yēʕāśˌeh עשׂה make
כֵ֖ן ḵˌēn כֵּן thus
בִּ bi בְּ in
מְקֹומֵ֑נוּ mᵊqômˈēnû מָקֹום place
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
הַ ha הַ the
צְּעִירָ֖ה ṣṣᵊʕîrˌā צָעִיר little
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
בְּכִירָֽה׃ bbᵊḵîrˈā בְּכִירָה first-born woman
29:26. respondit Laban non est in loco nostro consuetudinis ut minores ante tradamus ad nuptias
Laban answered: It is not the custom in this place, to give the younger in marriage first.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:26: It must not be so done in our country - It was an early custom to give daughters in marriage according to their seniority; and it is worthy of remark that the oldest people now existing, next to the Jews, I mean the Hindoos, have this not merely as a custom, but as a positive law; and they deem it criminal to give a younger daughter in marriage while an elder daughter remains unmarried. Among them it is a high offense, equal to adultery, "for a man to marry while his elder brother remains unmarried, or for a man to give his daughter to such a person, or to give his youngest daughter in marriage while the eldest sister remains unmarried." - Code of Gentoo Laws, chap. xv., sec. 1, p. 204. This was a custom at Mesopotamia; but Laban took care to conceal it from Jacob till after he had given him Leah. The words of Laban are literally what a Hindoo would say on such a subject.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:26: country: Heb. place, Gen 29:26
Geneva 1599
29:26 And Laban said, (i) It must not be so done in our country, to give the younger before the firstborn.
(i) He valued the profit he had from Jacob's service more than either his promise or the customs of the country, though he used custom for his excuse.
John Gill
29:26 And Laban said, it must not be so done in, our country,.... Or "in our place" (s); in this our city it is not usual and customary to do so; he does not deny what he had done in beguiling him, nor the agreement he had made with him, but pleads the custom of the place as contrary to it:
to give the younger, that is, in marriage:
before the firstborn; but it does not appear there was any such custom, and it was a mere evasion; or otherwise, why did not he inform him of this when he asked for Rachel? and why did he enter into a contract with him, contrary to such a known custom? and besides; how could he have the nerve to call the men of the city, and make a feast for the marriage of his younger daughter, if this was the case?
(s) "in loco nostro", Pagninus, Montanus, &c.
John Wesley
29:26 It must be so done in our country - We have reason to think there was no such custom in his country; but if there was, and that he resolved to observe it, he should have told Jacob so, when he undertook to serve him for his younger daughter.
29:2729:27: Արդ կատարեա՛ եւթն եւս ամ ընդ նորա. եւ տաց քեզ եւ զնա՝ փոխանակ վաստակոցն զոր վաստակեսցես ինձ զեւթն ամ եւս այլ[258]։ [258] Յօրինակին պակասէր. Եւ տաց քեզ եւ զնա։
27 Արդ, սրա՛ համար էլ եօթը տարի ծառայիր, եւ ինձ համար աշխատած այդ եօթը տարուայ աշխատանքիդ համար սրա՛ն էլ քեզ կին կը տամ»:
27 Լմնցուր ասոր հարսանիքին շաբաթը եւ ինծի եօթը տարի ալ ծառայելուդ համար՝ զայն ալ քեզի տամ»։
Արդ կատարեա [377]եւթն եւս ամ ընդ նորա``, եւ տաց քեզ եւ զնա փոխանակ վաստակոցն զոր վաստակեսցես ինձ զեւթն ամ եւս այլ:

29:27: Արդ կատարեա՛ եւթն եւս ամ ընդ նորա. եւ տաց քեզ եւ զնա՝ փոխանակ վաստակոցն զոր վաստակեսցես ինձ զեւթն ամ եւս այլ[258]։
[258] Յօրինակին պակասէր. Եւ տաց քեզ եւ զնա։
27 Արդ, սրա՛ համար էլ եօթը տարի ծառայիր, եւ ինձ համար աշխատած այդ եօթը տարուայ աշխատանքիդ համար սրա՛ն էլ քեզ կին կը տամ»:
27 Լմնցուր ասոր հարսանիքին շաբաթը եւ ինծի եօթը տարի ալ ծառայելուդ համար՝ զայն ալ քեզի տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:2727: окончи неделю этой, потом дадим тебе и ту за службу, которую ты будешь служить у меня еще семь лет других.
29:27 συντέλεσον συντελεω consummate; finish οὖν ουν then τὰ ο the ἕβδομα εβδομος seventh ταύτης ουτος this; he καὶ και and; even δώσω διδωμι give; deposit σοι σοι you καὶ και and; even ταύτην ουτος this; he ἀντὶ αντι against; instead of τῆς ο the ἐργασίας εργασια occupation; effort ἧς ος who; what ἐργᾷ εργαζομαι work; perform παρ᾿ παρα from; by ἐμοὶ εμοι me ἔτι ετι yet; still ἑπτὰ επτα seven ἔτη ετος year ἕτερα ετερος different; alternate
29:27 מַלֵּ֖א mallˌē מלא be full שְׁבֻ֣עַ šᵊvˈuₐʕ שָׁבוּעַ week זֹ֑את zˈōṯ זֹאת this וְ wᵊ וְ and נִתְּנָ֨ה nittᵊnˌā נתן give לְךָ֜ lᵊḵˈā לְ to גַּם־ gam- גַּם even אֶת־ ʔeṯ- אֵת [object marker] זֹ֗את zˈōṯ זֹאת this בַּ ba בְּ in עֲבֹדָה֙ ʕᵃvōḏˌā עֲבֹדָה work אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תַּעֲבֹ֣ד taʕᵃvˈōḏ עבד work, serve עִמָּדִ֔י ʕimmāḏˈî עִמָּד company עֹ֖וד ʕˌôḏ עֹוד duration שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven שָׁנִ֥ים šānˌîm שָׁנָה year אֲחֵרֹֽות׃ ʔᵃḥērˈôṯ אַחֵר other
29:27. imple ebdomadem dierum huius copulae et hanc quoque dabo tibi pro opere quo serviturus es mihi septem annis aliisMake up the week of days of this match: and I will give thee her also, for the service that thou shalt render me other seven years.
27. Fulfill the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years.
Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years:

27: окончи неделю этой, потом дадим тебе и ту за службу, которую ты будешь служить у меня еще семь лет других.
29:27
συντέλεσον συντελεω consummate; finish
οὖν ουν then
τὰ ο the
ἕβδομα εβδομος seventh
ταύτης ουτος this; he
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
καὶ και and; even
ταύτην ουτος this; he
ἀντὶ αντι against; instead of
τῆς ο the
ἐργασίας εργασια occupation; effort
ἧς ος who; what
ἐργᾷ εργαζομαι work; perform
παρ᾿ παρα from; by
ἐμοὶ εμοι me
ἔτι ετι yet; still
ἑπτὰ επτα seven
ἔτη ετος year
ἕτερα ετερος different; alternate
29:27
מַלֵּ֖א mallˌē מלא be full
שְׁבֻ֣עַ šᵊvˈuₐʕ שָׁבוּעַ week
זֹ֑את zˈōṯ זֹאת this
וְ wᵊ וְ and
נִתְּנָ֨ה nittᵊnˌā נתן give
לְךָ֜ lᵊḵˈā לְ to
גַּם־ gam- גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
זֹ֗את zˈōṯ זֹאת this
בַּ ba בְּ in
עֲבֹדָה֙ ʕᵃvōḏˌā עֲבֹדָה work
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תַּעֲבֹ֣ד taʕᵃvˈōḏ עבד work, serve
עִמָּדִ֔י ʕimmāḏˈî עִמָּד company
עֹ֖וד ʕˌôḏ עֹוד duration
שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven
שָׁנִ֥ים šānˌîm שָׁנָה year
אֲחֵרֹֽות׃ ʔᵃḥērˈôṯ אַחֵר other
29:27. imple ebdomadem dierum huius copulae et hanc quoque dabo tibi pro opere quo serviturus es mihi septem annis aliis
Make up the week of days of this match: and I will give thee her also, for the service that thou shalt render me other seven years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Желая загладить свою вину пред Иаковом, а вместе и обеспечить себе его обязательство работать новые семь лет, Лаван предлагает ему окончить неделю брачного торжества с Лиею (schebua — именно неделя, седьмица дней, а не седьмица лет, как в Дан 9) и затем вступить в брак с Рахилью.

Женитьба Иакова на Рахили.
Adam Clarke: Commentary on the Bible - 1831
29:27: Fulfill her week - The marriage feast, it appears, lasted seven days; it would not therefore have been proper to break off the solemnities to which all the men of the place had been invited, Gen 29:22, and probably Laban wished to keep his fraud from the public eye; therefore he informs Jacob that if he will fulfill the marriage week for Leah, he will give him Rachel at the end of it, on condition of his serving seven other years. To this the necessity of the case caused Jacob to agree; and thus Laban had fourteen years' service instead of seven: for it is not likely that Jacob would have served even seven days for Leah, as his affection was wholly set on Rachel, the wife of his own choice. By this stratagem Laban gained a settlement for both his daughters. What a man soweth, that shall he reap. Jacob had before practiced deceit, and is now deceived; and Laban, the instrument of it, was afterwards deceived himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:27: week: Gen 2:2, Gen 2:3, Gen 8:10-12; Lev 18:18; Jdg 14:10, Jdg 14:12; Mal 2:15; Ti1 6:10
we will: Gen 29:20
Carl Friedrich Keil and Franz Delitzsch
29:27
"Fulfil her week;" i.e., let Leah's marriage-week pass over. The wedding feast generally lasted a week (cf. Judg 14:12; Job 11:19). After this week had passed, he received Rachel also: two wives in eight days. To each of these Laban gave one maid-servant to wait upon her; less, therefore, than Bethuel gave to his daughter (Gen 24:61). - This bigamy of Jacob must not be judged directly by the Mosaic law, which prohibits marriage with two sisters at the same time (Lev 18:18), or set down as incest (Calvin, etc.), since there was no positive law on the point in existence then. At the same time, it is not to be justified on the ground, that the blessing of God made it the means of the fulfilment of His promise, viz., the multiplication of the seed of Abraham into a great nation. Just as it had arisen from Laban's deception and Jacob's love, which regarded outward beauty alone, and therefore from sinful infirmities, so did it become in its results a true school of affliction to Jacob, in which God showed to him, by many a humiliation, that such conduct as his was quite unfitted to accomplish the divine counsels, and thus condemned the ungodliness of such a marriage, and prepared the way for the subsequent prohibition in the law.
John Gill
29:27 Fulfil her week,.... Not Rachel's week, or a week of years of servitude for her, but Leah's week, or the week of seven days of feasting for her marriage; for a marriage feast used to be kept seven days, according to the Jewish writers (t), and as it seems from Judg 14:17; and the Targum of Jerusalem fully expresses this sense,"fulfil the week of the days of the feast of Leah;''and to the same sense the Targum of Jonathan, Aben Ezra and Jarchi:
and we will give this also; meaning Rachel that stood by; and the sense is, that he and his wife, if he had any, or his friends about him, would give to Jacob Rachel also to be his wife, upon the following condition:
for the service which thou shall serve with me yet seven other years; which shows the avaricious temper of the man.
(t) T. Hieros. Moed Katon, fol. 80. 4. Pirke Eliezer, c. 16, 36.
John Wesley
29:27 We will give thee this also - Hereby he drew Jacob into the sin and snare, and disquiet of multiplying wives. Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah; he that had lived without a wife to the eighty fourth year of his age could then have been very well content with one: but Laban to dispose of his two daughters without portions, and to get seven years service more out of Jacob, thus imposeth upon him, and draws him into such a strait, that he had some colourable reason for marrying them both.
29:2829:28: Արա՛ր այնպէս Յակոբ. եւ կատարեաց եւթն եւս ամ ընդ նորա։ Եւ ետ նմա Լաբան զՌաքէլ դուստր իւր կնութեան։
28 Յակոբն այդպէս էլ արեց. նա եօթը տարի եւս ծառայեց սրա համար, եւ Լաբանն իր դուստր Ռաքէլին կնութեան տուեց նրան:
28 Յակոբ այնպէս ըրաւ ու Լիային շաբաթը լմնցուց։ Լաբան իր Ռաքէլ աղջիկը անոր կին ըլլալու տուաւ։
Արար այնպէս Յակոբ, եւ կատարեաց [378]եւթն եւս ամ ընդ նորա``. եւ ետ նմա Լաբան զՌաքէլ դուստր իւր կնութեան:

29:28: Արա՛ր այնպէս Յակոբ. եւ կատարեաց եւթն եւս ամ ընդ նորա։ Եւ ետ նմա Լաբան զՌաքէլ դուստր իւր կնութեան։
28 Յակոբն այդպէս էլ արեց. նա եօթը տարի եւս ծառայեց սրա համար, եւ Լաբանն իր դուստր Ռաքէլին կնութեան տուեց նրան:
28 Յակոբ այնպէս ըրաւ ու Լիային շաբաթը լմնցուց։ Լաբան իր Ռաքէլ աղջիկը անոր կին ըլլալու տուաւ։
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29:2828: Иаков так и сделал и окончил неделю этой. И [Лаван] дал Рахиль, дочь свою, ему в жену.
29:28 ἐποίησεν ποιεω do; make δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov οὕτως ουτως so; this way καὶ και and; even ἀνεπλήρωσεν αναπληροω fill up; fulfill τὰ ο the ἕβδομα εβδομος seventh ταύτης ουτος this; he καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him Λαβαν λαβαν Rachel τὴν ο the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife
29:28 וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob כֵּ֔ן kˈēn כֵּן thus וַ wa וְ and יְמַלֵּ֖א yᵊmallˌē מלא be full שְׁבֻ֣עַ šᵊvˈuₐʕ שָׁבוּעַ week זֹ֑את zˈōṯ זֹאת this וַ wa וְ and יִּתֶּן־ yyitten- נתן give לֹ֛ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] רָחֵ֥ל rāḥˌēl רָחֵל Rachel בִּתֹּ֖ו bittˌô בַּת daughter לֹ֥ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
29:28. adquievit placito et ebdomade transacta Rahel duxit uxoremHe yielded to his pleasure: and after the week was past, he married Rachel:
28. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife.
And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also:

28: Иаков так и сделал и окончил неделю этой. И [Лаван] дал Рахиль, дочь свою, ему в жену.
29:28
ἐποίησεν ποιεω do; make
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
οὕτως ουτως so; this way
καὶ και and; even
ἀνεπλήρωσεν αναπληροω fill up; fulfill
τὰ ο the
ἕβδομα εβδομος seventh
ταύτης ουτος this; he
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
Λαβαν λαβαν Rachel
τὴν ο the
θυγατέρα θυγατηρ daughter
αὐτοῦ αυτος he; him
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
29:28
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
כֵּ֔ן kˈēn כֵּן thus
וַ wa וְ and
יְמַלֵּ֖א yᵊmallˌē מלא be full
שְׁבֻ֣עַ šᵊvˈuₐʕ שָׁבוּעַ week
זֹ֑את zˈōṯ זֹאת this
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לֹ֛ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
רָחֵ֥ל rāḥˌēl רָחֵל Rachel
בִּתֹּ֖ו bittˌô בַּת daughter
לֹ֥ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
29:28. adquievit placito et ebdomade transacta Rahel duxit uxorem
He yielded to his pleasure: and after the week was past, he married Rachel:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Иаков, непосредственно после брачной недели Лии, женится на Рахили.
Adam Clarke: Commentary on the Bible - 1831
29:28: And Jacob did so - and he gave him Rachel - It is perfectly plain that Jacob did not serve seven years more before he got Rachel to wife; but having spent a week with Leah, and in keeping the marriage feast, he then got Rachel, and served afterwards seven years for her. Connections of this kind are now called incestuous; but it appears they were allowable in those ancient times. In taking both sisters, it does not appear that any blame attached to Jacob, though in consequence of it he was vexed by their jealousies. It was probably because of this that the law was made, Thou shalt not take a wife to her sister, to vex her, besides the other in her life-time. After this, all such marriages were strictly forbidden.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:28: fulfilled her week: The public marriage feast made on this occasion, seems to have formed the regular method of recognising the marriage, and lasted seven days. it would therefore have been improper to have broken off the solemnities to which all the men of the place had been invited (Gen 29:22) and probably Laban wished to keep the fraud from the public eye. It is perfectly plain that Jacob did not serve seven years more before he got Rachel to wife. Gen 29:28
John Gill
29:28 And Jacob did so, and fulfilled her week,.... The week of the days of the feast of Leah, as the Targum of Jonathan adds; he agreed to it; during which time he cohabited with Leah as his wife, and which confirmed the marriage: how justifiable this was, must be left. The marrying of two sisters was forbidden by the law of Moses, Lev 18:18; and polygamy was not allowed of in later times, and yet both were dispensed with in times preceding; and there seems to be an overruling Providence in this affair, which oftentimes brings good out of evil, since the Messiah was to spring from Leah, and not Rachel; See Gill on Gen 29:35; and having more wives than one, and concubines also, seems to be permitted for this reason, that Jacob might have a numerous progeny, as it was promised he should: and indeed Jacob was under some necessity of marrying both sisters, since the one was ignorantly defiled by him, and the other was his wife by espousal and contract; and though he had served seven years for her, he could not have her without consenting to marry the other, and fulfilling her week, and serving seven years more; to such hard terms was he obliged by an unkind uncle, in a strange country, and destitute:
and he gave him Rachel his daughter to wife also; not after seven years' service, as Josephus (u) thinks, but after the seven days of feasting for Leah; though on condition of the above service, as appears from various circumstances related before the seven years' service could be completed; as his going in to Rachel, Gen 29:30; her envying the fruitfulness of her sister, Gen 30:1; giving Bilhah her handmaid unto him, Gen 30:3; and the whole series of the context, and life of Jacob.
(u) Antiqu. l. 1. c. 19. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
29:28 gave him Rachel also--It is evident that the marriage of both sisters took place nearly about the same time, and that such a connection was then allowed, though afterwards prohibited (Lev 18:18).
29:2929:29: Եւ ետ Լաբան Ռաքելի դստեր իւրում զԲալլայ զաղախին իւր նաժիշտ։
29 Լաբանն իր աղախին Բալլային իբրեւ նաժիշտ տուեց իր դուստր Ռաքէլին:
29 Լաբան իր Բաղղա աղախինը իր աղջկան Ռաքէլին իբր աղախին տուաւ։
Եւ ետ Լաբան Ռաքելի դստեր իւրում զԲալլա զաղախին իւր նաժիշտ:

29:29: Եւ ետ Լաբան Ռաքելի դստեր իւրում զԲալլայ զաղախին իւր նաժիշտ։
29 Լաբանն իր աղախին Բալլային իբրեւ նաժիշտ տուեց իր դուստր Ռաքէլին:
29 Լաբան իր Բաղղա աղախինը իր աղջկան Ռաքէլին իբր աղախին տուաւ։
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29:2929: И дал Лаван служанку свою Валлу в служанки дочери своей Рахили.
29:29 ἔδωκεν διδωμι give; deposit δὲ δε though; while Λαβαν λαβαν Rachel τῇ ο the θυγατρὶ θυγατηρ daughter αὐτοῦ αυτος he; him Βαλλαν βαλλα the παιδίσκην παιδισκη girl; maid αὐτοῦ αυτος he; him αὐτῇ αυτος he; him παιδίσκην παιδισκη girl; maid
29:29 וַ wa וְ and יִּתֵּ֤ן yyittˈēn נתן give לָבָן֙ lāvˌān לָבָן Laban לְ lᵊ לְ to רָחֵ֣ל rāḥˈēl רָחֵל Rachel בִּתֹּ֔ו bittˈô בַּת daughter אֶת־ ʔeṯ- אֵת [object marker] בִּלְהָ֖ה bilhˌā בִּלְהָה [mother of Dan Naphtali] שִׁפְחָתֹ֑ו šifḥāṯˈô שִׁפְחָה maidservant לָ֖הּ lˌāh לְ to לְ lᵊ לְ to שִׁפְחָֽה׃ šifḥˈā שִׁפְחָה maidservant
29:29. cui pater servam Balam dederatTo whom her father gave Bala for her servant.
29. And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid.
And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid:

29: И дал Лаван служанку свою Валлу в служанки дочери своей Рахили.
29:29
ἔδωκεν διδωμι give; deposit
δὲ δε though; while
Λαβαν λαβαν Rachel
τῇ ο the
θυγατρὶ θυγατηρ daughter
αὐτοῦ αυτος he; him
Βαλλαν βαλλα the
παιδίσκην παιδισκη girl; maid
αὐτοῦ αυτος he; him
αὐτῇ αυτος he; him
παιδίσκην παιδισκη girl; maid
29:29
וַ wa וְ and
יִּתֵּ֤ן yyittˈēn נתן give
לָבָן֙ lāvˌān לָבָן Laban
לְ lᵊ לְ to
רָחֵ֣ל rāḥˈēl רָחֵל Rachel
בִּתֹּ֔ו bittˈô בַּת daughter
אֶת־ ʔeṯ- אֵת [object marker]
בִּלְהָ֖ה bilhˌā בִּלְהָה [mother of Dan Naphtali]
שִׁפְחָתֹ֑ו šifḥāṯˈô שִׁפְחָה maidservant
לָ֖הּ lˌāh לְ to
לְ lᵊ לְ to
שִׁפְחָֽה׃ šifḥˈā שִׁפְחָה maidservant
29:29. cui pater servam Balam dederat
To whom her father gave Bala for her servant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: И второй своей дочери Лаван дает в собственность рабыню Валлу. Обе рабыни названы по именам и именно в истории брака Иакова потому, что обе они сделались для него женами второго ранга (30:3, 9).

Лия рождает четырех сыновей.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:29: Bilhah: Gen 29:24, Gen 30:3-8, Gen 35:22, Gen 35:25, Gen 37:2
John Gill
29:29 And Laban gave to Rachel his daughter, Bilhah his handmaid to be her maid. As he had given Leah an handmaid he gave Rachel another; and this in the Targum of Jonathan is said to be a daughter of Laban by a concubine also, as the former.
Robert Jamieson, A. R. Fausset and David Brown
29:29 gave to Rachel his daughter Bilhah to be her maid--A father in good circumstances still gives his daughter from his household a female slave, over whom the young wife, independently of her husband, has the absolute control.
29:3029:30: Եւ եմուտ առ Ռաքէլ, եւ սիրեաց զՌաքէլ քան զԼիա. եւ ծառայեաց նմա ա՛յլ եւս եւթն ամ։
30 Յակոբը մտաւ Ռաքէլի ծոցը եւ Ռաքէլին սիրեց աւելի, քան Լիային: Նա սրա համար ծառայեց եւս եօթը տարի:
30 Յակոբ Ռաքէլին ալ մտաւ, բայց Ռաքէլը Լիայէն աւելի սիրեց։ Յակոբ եօթը տարի ալ ծառայեց Լաբանին։
Եւ եմուտ առ Ռաքէլ, եւ սիրեաց զՌաքէլ քան զԼիա. եւ ծառայեաց նմա այլ եւս եւթն ամ:

29:30: Եւ եմուտ առ Ռաքէլ, եւ սիրեաց զՌաքէլ քան զԼիա. եւ ծառայեաց նմա ա՛յլ եւս եւթն ամ։
30 Յակոբը մտաւ Ռաքէլի ծոցը եւ Ռաքէլին սիրեց աւելի, քան Լիային: Նա սրա համար ծառայեց եւս եօթը տարի:
30 Յակոբ Ռաքէլին ալ մտաւ, բայց Ռաքէլը Լիայէն աւելի սիրեց։ Յակոբ եօթը տարի ալ ծառայեց Լաբանին։
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29:3030: [Иаков] вошел и к Рахили, и любил Рахиль больше, нежели Лию; и служил у него еще семь лет других.
29:30 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward Ραχηλ ραχηλ Rachel ἠγάπησεν αγαπαω love δὲ δε though; while Ραχηλ ραχηλ Rachel μᾶλλον μαλλον rather; more ἢ η or; than Λειαν λεια and; even ἐδούλευσεν δουλευω give allegiance; subject αὐτῷ αυτος he; him ἑπτὰ επτα seven ἔτη ετος year ἕτερα ετερος different; alternate
29:30 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come גַּ֣ם gˈam גַּם even אֶל־ ʔel- אֶל to רָחֵ֔ל rāḥˈēl רָחֵל Rachel וַ wa וְ and יֶּאֱהַ֥ב yyeʔᵉhˌav אהב love גַּֽם־ gˈam- גַּם even אֶת־ ʔeṯ- אֵת [object marker] רָחֵ֖ל rāḥˌēl רָחֵל Rachel מִ mi מִן from לֵּאָ֑ה llēʔˈā לֵאָה Leah וַ wa וְ and יַּעֲבֹ֣ד yyaʕᵃvˈōḏ עבד work, serve עִמֹּ֔ו ʕimmˈô עִם with עֹ֖וד ʕˌôḏ עֹוד duration שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven שָׁנִ֥ים šānˌîm שָׁנָה year אֲחֵרֹֽות׃ ʔᵃḥērˈôṯ אַחֵר other
29:30. tandemque potitus optatis nuptiis amorem sequentis priori praetulit serviens apud eum septem annis aliisAnd having at length obtained the marriage he wished for, he preferred the love of the latter before the former, and served with him other seven years.
30. And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.
And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years:

30: [Иаков] вошел и к Рахили, и любил Рахиль больше, нежели Лию; и служил у него еще семь лет других.
29:30
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
Ραχηλ ραχηλ Rachel
ἠγάπησεν αγαπαω love
δὲ δε though; while
Ραχηλ ραχηλ Rachel
μᾶλλον μαλλον rather; more
η or; than
Λειαν λεια and; even
ἐδούλευσεν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
ἑπτὰ επτα seven
ἔτη ετος year
ἕτερα ετερος different; alternate
29:30
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
גַּ֣ם gˈam גַּם even
אֶל־ ʔel- אֶל to
רָחֵ֔ל rāḥˈēl רָחֵל Rachel
וַ wa וְ and
יֶּאֱהַ֥ב yyeʔᵉhˌav אהב love
גַּֽם־ gˈam- גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
מִ mi מִן from
לֵּאָ֑ה llēʔˈā לֵאָה Leah
וַ wa וְ and
יַּעֲבֹ֣ד yyaʕᵃvˈōḏ עבד work, serve
עִמֹּ֔ו ʕimmˈô עִם with
עֹ֖וד ʕˌôḏ עֹוד duration
שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven
שָׁנִ֥ים šānˌîm שָׁנָה year
אֲחֵרֹֽות׃ ʔᵃḥērˈôṯ אַחֵר other
29:30. tandemque potitus optatis nuptiis amorem sequentis priori praetulit serviens apud eum septem annis aliis
And having at length obtained the marriage he wished for, he preferred the love of the latter before the former, and served with him other seven years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:30: he loved: Gen 29:20, Gen 29:31, Gen 44:20, Gen 44:27; Deu 21:15; Mat 6:24, Mat 10:37; Luk 14:26; Joh 12:25
served: Gen 29:18, Gen 30:25, Gen 30:26, Gen 31:15, Gen 31:41; Sa1 18:17-27; Hos 12:12
John Gill
29:30 And he went in also unto Rachel,.... Cohabited with her as his wife:
and he loved also Rachel more than Leah; she was his first love, and he retained the same love for her he ever had; as appears by his willingness to agree to the same condition of seven years' servitude more for her sake, and which he performed as follows:
and served with him, yet seven other years; that is, Jacob served so many years with Laban after he had married his two daughters, and fulfilled the weeks of feasting for each of them.
29:3129:31: Իբրեւ ետես Տէր, եթէ ատելի՛ է Լիա, եբա՛ց զարգանդ նորա. բայց Ռաքէլ ամուլ էր։
31 Երբ Տէրը տեսաւ, որ Լիան Յակոբի համար ատելի է, նրա արգանդը բեղմնաւոր դարձրեց, իսկ Ռաքէլը ամուլ մնաց:
31 Տէրը, երբ Լիային ատելի ըլլալը տեսաւ, անոր արգանդը բացաւ. բայց Ռաքէլ ամուլ էր։
Իբրեւ ետես Տէր եթէ ատելի է Լիա, եբաց զարգանդ նորա. բայց Ռաքէլ ամուլ էր:

29:31: Իբրեւ ետես Տէր, եթէ ատելի՛ է Լիա, եբա՛ց զարգանդ նորա. բայց Ռաքէլ ամուլ էր։
31 Երբ Տէրը տեսաւ, որ Լիան Յակոբի համար ատելի է, նրա արգանդը բեղմնաւոր դարձրեց, իսկ Ռաքէլը ամուլ մնաց:
31 Տէրը, երբ Լիային ատելի ըլլալը տեսաւ, անոր արգանդը բացաւ. բայց Ռաքէլ ամուլ էր։
zohrab-1805▾ eastern-1994▾ western am▾
29:3131: Господь узрел, что Лия была нелюбима, и отверз утробу ее, а Рахиль была неплодна.
29:31 ἰδὼν ειδω realize; have idea δὲ δε though; while κύριος κυριος lord; master ὅτι οτι since; that μισεῖται μισεω hate Λεια λεια open up τὴν ο the μήτραν μητρα womb αὐτῆς αυτος he; him Ραχηλ ραχηλ Rachel δὲ δε though; while ἦν ειμι be στεῖρα στειρος barren
29:31 וַ wa וְ and יַּ֤רְא yyˈar ראה see יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that שְׂנוּאָ֣ה śᵊnûʔˈā שׂנא hate לֵאָ֔ה lēʔˈā לֵאָה Leah וַ wa וְ and יִּפְתַּ֖ח yyiftˌaḥ פתח open אֶת־ ʔeṯ- אֵת [object marker] רַחְמָ֑הּ raḥmˈāh רֶחֶם womb וְ wᵊ וְ and רָחֵ֖ל rāḥˌēl רָחֵל Rachel עֲקָרָֽה׃ ʕᵃqārˈā עָקָר barren
29:31. videns autem Dominus quod despiceret Liam aperuit vulvam eius sorore sterili permanenteAnd the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.
31. And the LORD saw that Leah was hated, and he opened her womb: but Rachel was barren.
And when the LORD saw that Leah [was] hated, he opened her womb: but Rachel [was] barren:

31: Господь узрел, что Лия была нелюбима, и отверз утробу ее, а Рахиль была неплодна.
29:31
ἰδὼν ειδω realize; have idea
δὲ δε though; while
κύριος κυριος lord; master
ὅτι οτι since; that
μισεῖται μισεω hate
Λεια λεια open up
τὴν ο the
μήτραν μητρα womb
αὐτῆς αυτος he; him
Ραχηλ ραχηλ Rachel
δὲ δε though; while
ἦν ειμι be
στεῖρα στειρος barren
29:31
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
שְׂנוּאָ֣ה śᵊnûʔˈā שׂנא hate
לֵאָ֔ה lēʔˈā לֵאָה Leah
וַ wa וְ and
יִּפְתַּ֖ח yyiftˌaḥ פתח open
אֶת־ ʔeṯ- אֵת [object marker]
רַחְמָ֑הּ raḥmˈāh רֶחֶם womb
וְ wᵊ וְ and
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
עֲקָרָֽה׃ ʕᵃqārˈā עָקָר barren
29:31. videns autem Dominus quod despiceret Liam aperuit vulvam eius sorore sterili permanente
And the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
31: Иаков по сравнению со страстно любимой Рахилью почти не замечал, не ценил Лии («amorem sequentis priorui praetulit», Vulg.). Всевышний, милостиво призирающий на всех несчастных и обиженных (Быт 14:7: и сл. 21:17: и д.; 39:2), дарует Свою милость и не имевшей полного супружеского счастья: она делается матерью первая, а Рахиль остается неплодной (что одна из двух жен была любимой, aguvah, а другая — нелюбимой, senuah, было явлением обычным, Втор 21:15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31: Increase of Jacob's Family.B. C. 1749.
31 And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. 32 And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me. 33 And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon. 34 And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi. 35 And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing.
We have here the birth of four of Jacob's sons, all by Leah. Observe, 1. That Leah, who was less beloved, was blessed with children, when Rachel was denied that blessing, v. 31. See how Providence, in dispensing its gifts, observes a proportion, to keep the balance even, setting crosses and comforts one over-against another, that none may be either too much elevated or too much depressed. Rachel wants children, but she is blessed with her husband's love; Leah wants that, but she is fruitful. Thus it was between Elkana's two wives (1 Sam. i. 5); for the Lord is wise and righteous. When the Lord saw that Leah was hated, that is, loved less than Rachel, in which sense it is required that we hate father and mother, in comparison with Christ (Luke xiv. 26), then the Lord granted her a child, which was a rebuke to Jacob, for making so great a difference between those that he was equally related to,--a check to Rachel, who perhaps insulted over her sister upon that account,--and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her: thus God giveth abundant honour to that which lacked, 1 Cor. xii. 24. 2. The names she gave her children were expressive of her respectful regards both to God and to her husband. (1.) She appears very ambitious of her husband's love: she reckoned the want of it her affliction (v. 32); not upbraiding him with it as his fault, nor reproaching him for it, and so making herself uneasy to him, but laying it to heart as her grief, which yet she had reason to bear with the more patience because she herself was consenting to the fraud by which she became his wife; and we may well bear that trouble with patience which we bring upon ourselves by our own sin and folly. She promised herself that the children she bore him would gain her the interest she desired in his affections. She called her first-born Reuben (see a son), with this pleasant thought, Now will my husband love me; and her third son Levi (joined), with this expectation, Now will my husband by joined unto me, v. 34. Mutual affection is both the duty and comfort of that relation; and yoke-fellows should study to recommend themselves to each other, 1 Cor. vii. 33, 34. (2.) She thankfully acknowledges the kind providence of God in it: The Lord hath looked upon my affliction, v. 32. "The Lord hath heard, that is, taken notice of it, that I was hated (for our afflictions, as they are before God's eyes, so they have a cry in his ears), he has therefore given me this son." Note, Whatever we have that contributes either to our support and comfort under our afflictions or to our deliverance from them, God must be owned in it, especially his pity and tender mercy. Her fourth she called Judah (praise), saying, Now will I praise the Lord, v. 35. And this was he of whom, as concerning the flesh, Christ came. Note, [1.] Whatever is the matter of our rejoicing ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former favours. Now will I praise the Lord more and better than I have done. [2.] All our praises must centre in Christ, both as the matter of them and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.
Adam Clarke: Commentary on the Bible - 1831
29:31: The Lord saw that Leah was hated - From this and the preceding verse we get the genuine meaning of the word שנא sane, to hate, in certain disputed places in the Scriptures. The word simply signifies a less degree of love; so it is said, Gen 29:30 : "Jacob loved Rachel more than Leah," i.e., he loved Leah less than Rachel; and this is called hating in Gen 29:31 : When the Lord saw that Leah was hated - that she had less affection shown to her than was her due, as one of the legitimate wives of Jacob, he opened her womb - he blessed her with children. Now the frequent intercourse of Jacob with Leah (see the following verses) sufficiently proves that he did not hate her in the sense in which this term is used among us; but he felt and showed less affection for her than for her sister. So Jacob have I loved, but Esau have I hated, simply means, I have shown a greater degree of affection for Jacob and his posterity than I have done for Esau and his descendants, by giving the former a better earthly portion than I have given to the latter, and by choosing the family of Jacob to be the progenitors of the Messiah. But not one word of all this relates to the eternal states of either of the two nations. Those who endeavor to support certain peculiarities of their creed by such scriptures as these, do greatly err, not knowing the Scripture, and not properly considering either the sovereignty or the mercy of God.
Albert Barnes: Notes on the Bible - 1834
29:31-35
Leah bears four sons to Jacob. "The Lord saw." The eye of the Lord is upon the sufferer. It is remarkable that both the narrator and Leah employ the proper name of God, which makes the performance of promise a prominent feature of his character. This is appropriate in the mouth of Leah, who is the mother of the promised seed. "That Leah was hated" - less loved than Rachel. He therefore recompenses her for the lack of her husband's affections by giving her children, while Rachel was barren. "Reuben" - behold a son. "The Lord hath looked on my affliction." Leah had qualities of heart, if not of outward appearance, which commanded esteem. She had learned to acknowledge the Lord in all her ways. "Simon" - answer. She had prayed to the Lord, and this was her answer. "Levi" - union, the reconciler. Her husband could not, according to the pRev_ailing sentiments of those days, fail to be attached to the mother of three sons. "Judah" - praised. Well may she praise the Lord; for this is the ancestor of the promised seed. It is remarkable that the wife of priority, but not of preference, is the mother of the seed in whom all nations are to be blessed. Levi the reconciler is the father of the priestly tribe. Simon is attached to Judah. Reuben retires into the background.
Reuben may have been born when Jacob was still only eighty-four, and consequently Judah was born when Jacob was eighty-seven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:31: saw: Exo 3:7
was hated: Gen 29:30, Gen 27:41; Deu 21:15; Mal 1:3; Mat 6:24, Mat 10:37; Luk 14:26; Joh 12:25
he opened: Gen 16:1, Gen 20:18, Gen 21:1, Gen 21:2, Gen 25:21, Gen 30:1, Gen 30:2, Gen 30:22; Jdg 13:2, Jdg 13:3; Sa1 1:5, Sa1 1:20, Sa1 1:27; Sa1 2:21; Psa 127:3; Luk 1:7
Carl Friedrich Keil and Franz Delitzsch
29:31
Leah's First Sons. - Jacob's sinful weakness showed itself even after his marriage, in the fact that he loved Rachel more than Leah; and the chastisement of God, in the fact that the hated wife was blessed with children, whilst Rachel for a long time remained unfruitful. By this it was made apparent once more, that the origin of Israel was to be a work not of nature, but of grace. Leah had four sons in rapid succession, and gave them names which indicated her state of mind: (1) Reuben, "see, a son!" because she regarded his birth as a pledge that Jehovah had graciously looked upon her misery, for now her husband would love her; (2) Simeon, i.e., "hearing," for Jehovah had heard, i.e., observed that she was hated; (3) Levi, i.e., attachment, for she hoped that this time, at least, after she had born three sons, her husband would become attached to her, i.e., show her some affection; (4) Judah (יהוּדה, verbal, of the fut. hoph. of ידה), i.e., praise, not merely the praised one, but the one for whom Jehovah is praised. After this fourth birth there was a pause (Gen 29:31), that she might not be unduly lifted up by her good fortune, or attribute to the fruitfulness of her own womb what the faithfulness of Jehovah, the covenant God had bestowed upon her.
Geneva 1599
29:31 And when the LORD saw that Leah [was] hated, he (k) opened her womb: but Rachel [was] barren.
(k) This declares that often they who are despised by men are favoured by God.
John Gill
29:31 And when the Lord saw that Leah was hated,.... Not properly and simply hated by Jacob, as appears by his doing the duty of an husband to her, but comparatively; she was less loved than Rachel: and there are many things to be said for it; she was not beautiful as Rachel was; she was not Jacob's choice, as she was but imposed upon him through deceit, and he was forced to marry her, or he could not have Rachel his beloved wife: but the Lord had pity on her, and that she might have a share in her husband's affections:
he opened her womb; or gave her conception; as Onkelos paraphrases it:
but Rachel was barren; bare no children as yet, and for many years after, Gen 30:22.
John Wesley
29:31 When the Lord saw that Leah was hated - That is, loved less than Rachel, in which sense it is required that we hate father and mother, in comparison with Christ, Lk 14:26, then the Lord granted her a child, which was a rebuke to Jacob for making so great a difference between those he was equally related to; a check to Rachel, who, perhaps insulted over her sister upon that account; and a comfort to Leah, that she might not be overwhelmed with the contempt put upon her.
Robert Jamieson, A. R. Fausset and David Brown
29:31 Leah . . . hated--that is, not loved so much as she ought to have been. Her becoming a mother ensured her rising in the estimation both of her husband and of society.
29:3229:32: Եւ յղացաւ Լիա, եւ ծնաւ որդի Յակոբայ. եւ կոչեաց զանուն նորա Ռոբէն. ասէ՝ զի ետես Տէր զտառապանս իմ. արդ՝ սիրեսցէ՛ զիս այր իմ[259]։ [259] Յօրինակի մերում ՚՚ի գիրս յայս՝ աստի սկսեալ ամենայն ուրեք միապէս գրի անունս՝ Ռոբէն, ուր այլք սովորաբար ունին Ռուբէն, եւ երբեմն Ռոբէն։
32 Յղիացաւ Լիան եւ Յակոբի համար ծնեց որդի: Նա նրան կոչեց Ռուբէն՝ ասելով. «Տէրը տեսաւ իմ տառապանքները: Արդ, ինձ պիտի սիրի իմ ամուսինը»:
32 Լիա յղացաւ ու որդի մը ծնաւ եւ անոր անունը Ռուբէն* դրաւ. քանզի ըսաւ. «Տէրը իմ տառապանքիս նայելուն համար, ասկէ ետեւ այրս զիս պիտի սիրէ»։
Եւ յղացաւ Լիա, եւ ծնաւ որդի [379]Յակոբայ, եւ կոչեաց զանուն նորա [380]Ռուբէն. ասէ. Զի ետես Տէր զտառապանս իմ, արդ սիրեսցէ զիս այր իմ:

29:32: Եւ յղացաւ Լիա, եւ ծնաւ որդի Յակոբայ. եւ կոչեաց զանուն նորա Ռոբէն. ասէ՝ զի ետես Տէր զտառապանս իմ. արդ՝ սիրեսցէ՛ զիս այր իմ[259]։
[259] Յօրինակի մերում ՚՚ի գիրս յայս՝ աստի սկսեալ ամենայն ուրեք միապէս գրի անունս՝ Ռոբէն, ուր այլք սովորաբար ունին Ռուբէն, եւ երբեմն Ռոբէն։
32 Յղիացաւ Լիան եւ Յակոբի համար ծնեց որդի: Նա նրան կոչեց Ռուբէն՝ ասելով. «Տէրը տեսաւ իմ տառապանքները: Արդ, ինձ պիտի սիրի իմ ամուսինը»:
32 Լիա յղացաւ ու որդի մը ծնաւ եւ անոր անունը Ռուբէն* դրաւ. քանզի ըսաւ. «Տէրը իմ տառապանքիս նայելուն համար, ասկէ ետեւ այրս զիս պիտի սիրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:3232: Лия зачала и родила сына, и нарекла ему имя: Рувим, потому что сказала она: Господь призрел на мое бедствие; ибо теперь будет любить меня муж мой.
29:32 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive Λεια λεια and; even ἔτεκεν τικτω give birth; produce υἱὸν υιος son τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov ἐκάλεσεν καλεω call; invite δὲ δε though; while τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ρουβην ρουβην Reuben λέγουσα λεγω tell; declare διότι διοτι because; that εἶδέν ειδω realize; have idea μου μου of me; mine κύριος κυριος lord; master τὴν ο the ταπείνωσιν ταπεινωσις humiliation νῦν νυν now; present με με me ἀγαπήσει αγαπαω love ὁ ο the ἀνήρ ανηρ man; husband μου μου of me; mine
29:32 וַ wa וְ and תַּ֤הַר ttˈahar הרה be pregnant לֵאָה֙ lēʔˌā לֵאָה Leah וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֔ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name רְאוּבֵ֑ן rᵊʔûvˈēn רְאוּבֵן Reuben כִּ֣י kˈî כִּי that אָֽמְרָ֗ה ʔˈāmᵊrˈā אמר say כִּֽי־ kˈî- כִּי that רָאָ֤ה rāʔˈā ראה see יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in עָנְיִ֔י ʕonyˈî עֳנִי poverty כִּ֥י kˌî כִּי that עַתָּ֖ה ʕattˌā עַתָּה now יֶאֱהָבַ֥נִי yeʔᵉhāvˌanî אהב love אִישִֽׁי׃ ʔîšˈî אִישׁ man
29:32. quae conceptum genuit filium vocavitque nomen eius Ruben dicens vidit Dominus humilitatem meam nunc amabit me vir meusAnd she conceived and bore a son, and called his name Ruben, saying: The Lord saw my affliction: now my husband will love me.
32. And Leah conceived, and bare a son, and she called his name Reuben: for she said, Because the LORD hath looked upon my affliction; for now my husband will love me.
And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me:

32: Лия зачала и родила сына, и нарекла ему имя: Рувим, потому что сказала она: Господь призрел на мое бедствие; ибо теперь будет любить меня муж мой.
29:32
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
Λεια λεια and; even
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
ἐκάλεσεν καλεω call; invite
δὲ δε though; while
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ρουβην ρουβην Reuben
λέγουσα λεγω tell; declare
διότι διοτι because; that
εἶδέν ειδω realize; have idea
μου μου of me; mine
κύριος κυριος lord; master
τὴν ο the
ταπείνωσιν ταπεινωσις humiliation
νῦν νυν now; present
με με me
ἀγαπήσει αγαπαω love
ο the
ἀνήρ ανηρ man; husband
μου μου of me; mine
29:32
וַ wa וְ and
תַּ֤הַר ttˈahar הרה be pregnant
לֵאָה֙ lēʔˌā לֵאָה Leah
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֔ן bˈēn בֵּן son
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
רְאוּבֵ֑ן rᵊʔûvˈēn רְאוּבֵן Reuben
כִּ֣י kˈî כִּי that
אָֽמְרָ֗ה ʔˈāmᵊrˈā אמר say
כִּֽי־ kˈî- כִּי that
רָאָ֤ה rāʔˈā ראה see
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עָנְיִ֔י ʕonyˈî עֳנִי poverty
כִּ֥י kˌî כִּי that
עַתָּ֖ה ʕattˌā עַתָּה now
יֶאֱהָבַ֥נִי yeʔᵉhāvˌanî אהב love
אִישִֽׁי׃ ʔîšˈî אִישׁ man
29:32. quae conceptum genuit filium vocavitque nomen eius Ruben dicens vidit Dominus humilitatem meam nunc amabit me vir meus
And she conceived and bore a son, and called his name Ruben, saying: The Lord saw my affliction: now my husband will love me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
32: По обычаю древности (ср. 4:1) имя первенцу Иакова дает мать его, Лия. Рувим Евр Ruben = вот сын — естественное восклицание радости у матери. Но в тексте стиха дается несколько иная этимология имени, основанная на нередкой в еврейском языке игре слов: raah beani — «призрел (Господь) на мое бедствие». Иудейские комментаторы, обращая внимание на слово (ст. 31) vajiphtach, «и отверз», полагали, что и Лия была совершенно неплодна, и что 12: патриархов родились столь же не вполне естественным путем, как и Исаак, Исав и Иаков.
Adam Clarke: Commentary on the Bible - 1831
29:32: She called his name Reuben - ראובן reuben, literally, see ye or behold a son; for Jehovah hath looked upon, ראה raah, beheld, my affliction; behold then the consequence, I have got a son!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:32: am 2252, bc 1752
his name: Gen 35:22, Gen 37:21, Gen 37:22, Gen 37:29, Gen 42:22, Gen 42:27, Gen 46:8, Gen 46:9, Gen 49:3, Gen 49:4; Ch1 5:1
Reuben: that is, see a son
looked: Exo 3:7, Exo 4:31; Deu 26:7; Sa1 1:11, Sa1 1:20; Sa2 16:12; Psa 25:18, Psa 106:44; Luk 1:25
Geneva 1599
29:32 And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the (l) LORD hath looked upon my affliction; now therefore my husband will (m) love me.
(l) By this it appears that she had sought help from God in her affliction.
(m) For children are a great cause of mutual love between man and wife.
John Gill
29:32 And Leah conceived, and bare a son, and she called his name Reuben,.... That is, "see the son", as if she by this name called upon her husband, her friends, and all about her, to look at him, and view him; perhaps hoping and imagining he might be the famous son, the promised seed, the Messiah that was to spring to Abraham, in the line of Jacob; but if she so thought, she was greatly mistaken; for this son of hers proved unstable, and did not excel; or rather God hath seen or provided a son, as Hillerus (w) gives the signification of the name, which seems better to agree with what follows:
for she said, surely the Lord hath looked on my affliction; being deceived by her father, not so much loved by her husband as her sister was, and perhaps slighted by her:
now therefore my husband will love me: more than he has done, and equally as my sister, having bore him a son.
(w) Onomastic. Sacr. p. 918.
John Wesley
29:32 She appears very ambitious of her husband's love; she reckoned the want of it her affliction, not upbraiding him with it as his fault, nor reproaching him for it; but laying it to heart as her grief, which she had reason to bear, because she was consenting to the fraud by which she became his wife. She called her first - born Reuben, see a son, with this pleasant thought, Now will my husband love me. And her third son Levi, joined, with this expectation, Now will my husband be joined unto me. The Lord hath heard, that is, taken notice of it, that I was hated, he hath therefore given me this son. Her fourth she called Judah, praise, saying, Now will I praise the Lord. And this was he, of whom, as concerning the flesh Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. And all our praises must center in Christ, both as the matter of them, and as the Mediator of them. He descended from him whose name was praise, for he is our praise. Is Christ formed in my heart? Now will I praise the Lord.
Robert Jamieson, A. R. Fausset and David Brown
29:32 son . . . his name Reuben--Names were also significant; and those which Leah gave to her sons were expressive of her varying feelings of thankfulness or joy, or allusive to circumstances in the history of the family. There was piety and wisdom in attaching a signification to names, as it tended to keep the bearer in remembrance of his duty and the claims of God.
29:3329:33: Յղացաւ դարձեալ Լիա՝ եւ ծնաւ երկրորդ որդի Յակոբայ եւ ասէ՝ զի լուաւ Տէր եթէ ատեցեալ եմ, եւ յաւել ինձ զսա. եւ կոչեաց զանուն նորա Շմաւոն։
33 Դարձեալ յղիացաւ Լիան, Յակոբի համար ծնեց երկրորդ որդի եւ ասաց. «Քանի որ Տէրը լսեց, որ ատելի եմ, սրան էլ պարգեւեց ինձ»: Եւ նրա անունը դրեց Շմաւոն:
33 Նորէն յղացաւ ու որդի մը ծնաւ ու ըսաւ. «Որովհետեւ Տէրը իմ ատելի ըլլալս լսեց, անոր համար ինծի այս որդին ալ տուաւ»։ Անոր անունը Շմաւոն* դրաւ։
Յղացաւ դարձեալ [381]Լիա եւ ծնաւ երկրորդ որդի [382]Յակոբայ, եւ ասէ. Զի լուաւ Տէր եթէ ատեցեալ եմ, եւ յաւել ինձ զսա. եւ կոչեաց զանուն նորա [383]Շմաւոն:

29:33: Յղացաւ դարձեալ Լիա՝ եւ ծնաւ երկրորդ որդի Յակոբայ եւ ասէ՝ զի լուաւ Տէր եթէ ատեցեալ եմ, եւ յաւել ինձ զսա. եւ կոչեաց զանուն նորա Շմաւոն։
33 Դարձեալ յղիացաւ Լիան, Յակոբի համար ծնեց երկրորդ որդի եւ ասաց. «Քանի որ Տէրը լսեց, որ ատելի եմ, սրան էլ պարգեւեց ինձ»: Եւ նրա անունը դրեց Շմաւոն:
33 Նորէն յղացաւ ու որդի մը ծնաւ ու ըսաւ. «Որովհետեւ Տէրը իմ ատելի ըլլալս լսեց, անոր համար ինծի այս որդին ալ տուաւ»։ Անոր անունը Շմաւոն* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
29:3333: И зачала опять и родила сына, и сказала: Господь услышал, что я нелюбима, и дал мне и сего. И нарекла ему имя: Симеон.
29:33 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive πάλιν παλιν again Λεια λεια and; even ἔτεκεν τικτω give birth; produce υἱὸν υιος son δεύτερον δευτερος second τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even εἶπεν επω say; speak ὅτι οτι since; that ἤκουσεν ακουω hear κύριος κυριος lord; master ὅτι οτι since; that μισοῦμαι μισεω hate καὶ και and; even προσέδωκέν προσδιδωμι me καὶ και and; even τοῦτον ουτος this; he ἐκάλεσεν καλεω call; invite δὲ δε though; while τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Συμεων συμεων Symeōn; Simeon
29:33 וַ wa וְ and תַּ֣הַר ttˈahar הרה be pregnant עֹוד֮ ʕôḏ עֹוד duration וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּן֒ bˌēn בֵּן son וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say כִּֽי־ kˈî- כִּי that שָׁמַ֤ע šāmˈaʕ שׁמע hear יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that שְׂנוּאָ֣ה śᵊnûʔˈā שׂנא hate אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i וַ wa וְ and יִּתֶּן־ yyitten- נתן give לִ֖י lˌî לְ to גַּם־ gam- גַּם even אֶת־ ʔeṯ- אֵת [object marker] זֶ֑ה zˈeh זֶה this וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name שִׁמְעֹֽון׃ šimʕˈôn שִׁמְעֹון Simeon
29:33. rursumque concepit et peperit filium et ait quoniam audivit Dominus haberi me contemptui dedit etiam istum mihi vocavitque nomen illius SymeonAnd again she conceived and bore a son, and said: Because the Lord heard that I was despised, he hath given this also to me: and she called his name Simeon.
33. And she conceived again, and bare a son; and said, Because the LORD hath heard that I am hated, he hath therefore given me this also: and she called his name Simeon.
And she conceived again, and bare a son; and said, Because the LORD hath heard that I [was] hated, he hath therefore given me this [son] also: and she called his name Simeon:

33: И зачала опять и родила сына, и сказала: Господь услышал, что я нелюбима, и дал мне и сего. И нарекла ему имя: Симеон.
29:33
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
πάλιν παλιν again
Λεια λεια and; even
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
δεύτερον δευτερος second
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
εἶπεν επω say; speak
ὅτι οτι since; that
ἤκουσεν ακουω hear
κύριος κυριος lord; master
ὅτι οτι since; that
μισοῦμαι μισεω hate
καὶ και and; even
προσέδωκέν προσδιδωμι me
καὶ και and; even
τοῦτον ουτος this; he
ἐκάλεσεν καλεω call; invite
δὲ δε though; while
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Συμεων συμεων Symeōn; Simeon
29:33
וַ wa וְ and
תַּ֣הַר ttˈahar הרה be pregnant
עֹוד֮ ʕôḏ עֹוד duration
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּן֒ bˌēn בֵּן son
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
כִּֽי־ kˈî- כִּי that
שָׁמַ֤ע šāmˈaʕ שׁמע hear
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
שְׂנוּאָ֣ה śᵊnûʔˈā שׂנא hate
אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לִ֖י lˌî לְ to
גַּם־ gam- גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֑ה zˈeh זֶה this
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
שִׁמְעֹֽון׃ šimʕˈôn שִׁמְעֹון Simeon
29:33. rursumque concepit et peperit filium et ait quoniam audivit Dominus haberi me contemptui dedit etiam istum mihi vocavitque nomen illius Symeon
And again she conceived and bore a son, and said: Because the Lord heard that I was despised, he hath given this also to me: and she called his name Simeon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Если Реубен (может — Рубен? Или — raah beani — см. выше) выражает что Бог видел Лию, то Шим-он — Симеон, — что Он слышал ее. По идее своей и значению имя Симеона тождественно с именем Измаил (16:11).
Adam Clarke: Commentary on the Bible - 1831
29:33: She called his name Simeon - שמעון shimon, hearing; i.e., God had blessed her with another son, because he had heard that she was hated - loved less than Rachel was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:33: am 2253, bc 1751
Because: Gen 30:6, Gen 30:8, Gen 30:18, Gen 30:20
called: Gen 34:25, Gen 34:30, Gen 35:23, Gen 42:24, Gen 49:5, Gen 49:6
Simeon: that is, Hearing
John Gill
29:33 And she conceived again, and bare a son,.... As soon as she well could. The Jews (x) have a notion, that Leah brought forth her sons at seven months' end:
and said, because the Lord hath heard that I was hated; or less loved than her sister:
he hath therefore given me this son also; to comfort her under the trial and exercise, and engage her husband's love the more unto her:
and she called his name Simeon: which signifies "hearing", and answers to the reason of her having him as she concluded.
(x) Pirke Eliezer, c. 36.
29:3429:34: Եւ յղացաւ՝ եւ ծնաւ որդի. եւ ասէ, արդ առ ի՛ս եղիցի այր իմ, զի ծնայ նմա երիս որդիս. վասն այնորիկ կոչեաց զանուն նորա Ղեւի[260]։ [260] Ոմանք. Եւ յղացաւ եւս եւ ծնաւ որդի։
34 Նա նորից յղիացաւ, ծնեց որդի եւ ասաց. «Այլեւս իմ կողքին կը լինի իմ ամուսինը, որովհետեւ նրա համար երեք որդի ծնեցի»: Դրա համար էլ նրան կոչեց Ղեւի:
34 Եւ դարձեալ յղացաւ ու որդի մը ծնաւ ու ըսաւ. «Հիմա այս անգամ այրս ինծի հետ պիտի միաւորի, քանզի երեք որդի ծնայ իրեն»։ Անոր համար անոր անունը Ղեւի* դրաւ»։
Եւ յղացաւ եւ ծնաւ որդի, եւ ասէ. Արդ առ իս եղիցի այր իմ, զի ծնայ նմա երիս որդիս. վասն այսորիկ կոչեաց զանուն նորա [384]Ղեւի:

29:34: Եւ յղացաւ՝ եւ ծնաւ որդի. եւ ասէ, արդ առ ի՛ս եղիցի այր իմ, զի ծնայ նմա երիս որդիս. վասն այնորիկ կոչեաց զանուն նորա Ղեւի[260]։
[260] Ոմանք. Եւ յղացաւ եւս եւ ծնաւ որդի։
34 Նա նորից յղիացաւ, ծնեց որդի եւ ասաց. «Այլեւս իմ կողքին կը լինի իմ ամուսինը, որովհետեւ նրա համար երեք որդի ծնեցի»: Դրա համար էլ նրան կոչեց Ղեւի:
34 Եւ դարձեալ յղացաւ ու որդի մը ծնաւ ու ըսաւ. «Հիմա այս անգամ այրս ինծի հետ պիտի միաւորի, քանզի երեք որդի ծնայ իրեն»։ Անոր համար անոր անունը Ղեւի* դրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:3434: И зачала еще и родила сына, и сказала: теперь-то прилепится ко мне муж мой, ибо я родила ему трех сынов. От сего наречено ему имя: Левий.
29:34 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive ἔτι ετι yet; still καὶ και and; even ἔτεκεν τικτω give birth; produce υἱὸν υιος son καὶ και and; even εἶπεν επω say; speak ἐν εν in τῷ ο the νῦν νυν now; present καιρῷ καιρος season; opportunity πρὸς προς to; toward ἐμοῦ εμου my ἔσται ειμι be ὁ ο the ἀνήρ ανηρ man; husband μου μου of me; mine ἔτεκον τικτω give birth; produce γὰρ γαρ for αὐτῷ αυτος he; him τρεῖς τρεις three υἱούς 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 Λευι λευι Leuΐ; Lei
29:34 וַ wa וְ and תַּ֣הַר ttˈahar הרה be pregnant עֹוד֮ ʕôḏ עֹוד duration וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּן֒ bˌēn בֵּן son וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say עַתָּ֤ה ʕattˈā עַתָּה now הַ ha הַ the פַּ֨עַם֙ ppˈaʕam פַּעַם foot יִלָּוֶ֤ה yillāwˈeh לוה accompany אִישִׁי֙ ʔîšˌî אִישׁ man אֵלַ֔י ʔēlˈay אֶל to כִּֽי־ kˈî- כִּי that יָלַ֥דְתִּי yālˌaḏtî ילד bear לֹ֖ו lˌô לְ to שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three בָנִ֑ים vānˈîm בֵּן son עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus קָרָֽא־ qārˈā- קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name לֵוִֽי׃ lēwˈî לֵוִי Levi
29:34. concepit tertio et genuit alium dixitque nunc quoque copulabitur mihi maritus meus eo quod pepererim illi tres filios et idcirco appellavit nomen eius LeviAnd she conceived the third time, and bore another son: and said: Now also my husband will be joined to me, because I have borne him three sons: and therefore she called hi sname Levi.
34. And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have borne him three sons: therefore was his name called Levi.
And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi:

34: И зачала еще и родила сына, и сказала: теперь-то прилепится ко мне муж мой, ибо я родила ему трех сынов. От сего наречено ему имя: Левий.
29:34
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
ἔτι ετι yet; still
καὶ και and; even
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
καὶ και and; even
εἶπεν επω say; speak
ἐν εν in
τῷ ο the
νῦν νυν now; present
καιρῷ καιρος season; opportunity
πρὸς προς to; toward
ἐμοῦ εμου my
ἔσται ειμι be
ο the
ἀνήρ ανηρ man; husband
μου μου of me; mine
ἔτεκον τικτω give birth; produce
γὰρ γαρ for
αὐτῷ αυτος he; him
τρεῖς τρεις three
υἱούς 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
Λευι λευι Leuΐ; Lei
29:34
וַ wa וְ and
תַּ֣הַר ttˈahar הרה be pregnant
עֹוד֮ ʕôḏ עֹוד duration
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּן֒ bˌēn בֵּן son
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
עַתָּ֤ה ʕattˈā עַתָּה now
הַ ha הַ the
פַּ֨עַם֙ ppˈaʕam פַּעַם foot
יִלָּוֶ֤ה yillāwˈeh לוה accompany
אִישִׁי֙ ʔîšˌî אִישׁ man
אֵלַ֔י ʔēlˈay אֶל to
כִּֽי־ kˈî- כִּי that
יָלַ֥דְתִּי yālˌaḏtî ילד bear
לֹ֖ו lˌô לְ to
שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three
בָנִ֑ים vānˈîm בֵּן son
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
קָרָֽא־ qārˈā- קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
לֵוִֽי׃ lēwˈî לֵוִי Levi
29:34. concepit tertio et genuit alium dixitque nunc quoque copulabitur mihi maritus meus eo quod pepererim illi tres filios et idcirco appellavit nomen eius Levi
And she conceived the third time, and bore another son: and said: Now also my husband will be joined to me, because I have borne him three sons: and therefore she called hi sname Levi.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: «Левий» с евр. — «прилепление» (Vulg.: «copulabitur»). Если при рождении первого сына Лия надеется заслужить через него большую любовь мужа, через второго — на достижение равноправности с сестрою, то рождение третьего возбуждает в ней ожидание, по крайней мере, постоянства привязанности со стороны мужа. Мидраш толкует «прилепление» в том смысле, что сыны Левия преданы будут своему небесному Отцу. Мужского рода глагол «называть» в отношении к Левию раввины относили или к Ангелу, давшему будто бы имя Левия, или к Иакову. Мидраш говорит, что Лия, зная, что от всех 4-х жен Иакова имеет произойти 12: сыновей, по рождении ею третьего сына, решила, что более рождать не будет: отсюда выражение надежды на Левия, и затем — восторг неожиданности при рождений Иуды.
Adam Clarke: Commentary on the Bible - 1831
29:34: Therefore was his name called Levi - לוי levi, joined; because she supposed that, in consequence of all these children, Jacob would become joined to her in as strong affection, at least, as he was to Rachel. From Levi sprang the tribe of Levites, who instead of the first-born, were joined unto the priests in the service of the sanctuary. See Num 18:2, Num 18:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:34: am 2254, bc 1750
was: Gen 34:25, Gen 35:23, Gen 46:11, Gen 49:5-7; Exo 2:1, Exo 32:26-29; Deu 33:8-10
Levi: that is, joined, Num 18:2-4
John Gill
29:34 And she conceived again, and bare a son,.... A third time, as soon as she well could after the former birth:
and said, now this time will my husband be joined to me; in greater affection and stronger ties of love, and cleave unto her:
because I have born him three sons; which she considered as a threefold cord, binding his affections to her, which could not be easily broke:
and therefore was his name called Levi; which signifies "joined"; from him the Levites sprung, and had their name.
29:3529:35: Եւ յղացաւ դարձեալ, ծնաւ որդի. եւ ասէ, զայս միւսանգամ գոհացայց զՏեառնէ. եւ կոչեաց զանուն նորա Յուդա։ Եւ եկա՛ց ՚ի ծննդոց։
35 Նա մի անգամ էլ յղիացաւ, ծնեց որդի եւ ասաց. «Այս անգամ էլ պիտի գոհանամ Տիրոջից»: Եւ նրա անունը դրեց Յուդա: Դրանից յետոյ նա դադարեց երեխայ ունենալուց:
35 Եւ անգամ մըն ալ յղացաւ ու որդի մը ծնաւ եւ ըսաւ. «Այս անգամ պիտի գոհանամ Տէրոջմէն»։ Անոր համար անոր անունը Յուդա* դրաւ ու դադարեցաւ ծնանելէ։
Եւ յղացաւ դարձեալ, ծնաւ որդի, եւ ասէ. Զայս միւսանգամ գոհացայց զՏեառնէ. եւ կոչեաց զանուն նորա [385]Յուդա. եւ եկաց ի ծննդոց:

29:35: Եւ յղացաւ դարձեալ, ծնաւ որդի. եւ ասէ, զայս միւսանգամ գոհացայց զՏեառնէ. եւ կոչեաց զանուն նորա Յուդա։ Եւ եկա՛ց ՚ի ծննդոց։
35 Նա մի անգամ էլ յղիացաւ, ծնեց որդի եւ ասաց. «Այս անգամ էլ պիտի գոհանամ Տիրոջից»: Եւ նրա անունը դրեց Յուդա: Դրանից յետոյ նա դադարեց երեխայ ունենալուց:
35 Եւ անգամ մըն ալ յղացաւ ու որդի մը ծնաւ եւ ըսաւ. «Այս անգամ պիտի գոհանամ Տէրոջմէն»։ Անոր համար անոր անունը Յուդա* դրաւ ու դադարեցաւ ծնանելէ։
zohrab-1805▾ eastern-1994▾ western am▾
29:3535: И еще зачала и родила сына, и сказала: теперь-то я восхвалю Господа. Посему нарекла ему имя Иуда. И перестала рождать.
29:35 καὶ και and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτι ετι yet; still ἔτεκεν τικτω give birth; produce υἱὸν υιος son καὶ και and; even εἶπεν επω say; speak νῦν νυν now; present ἔτι ετι yet; still τοῦτο ουτος this; he ἐξομολογήσομαι εξομολογεω concede; confess κυρίῳ κυριος lord; master διὰ δια through; because of τοῦτο ουτος this; he ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἔστη ιστημι stand; establish τοῦ ο the τίκτειν τικτω give birth; produce
29:35 וַ wa וְ and תַּ֨הַר ttˌahar הרה be pregnant עֹ֜וד ʕˈôḏ עֹוד duration וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֗ן bˈēn בֵּן son וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say הַ ha הַ the פַּ֨עַם֙ ppˈaʕam פַּעַם foot אֹודֶ֣ה ʔôḏˈeh ידה praise אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus קָרְאָ֥ה qārᵊʔˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַֽ wˈa וְ and תַּעֲמֹ֖ד ttaʕᵃmˌōḏ עמד stand מִ mi מִן from לֶּֽדֶת׃ llˈeḏeṯ ילד bear
29:35. quarto concepit et peperit filium et ait modo confitebor Domino et ob hoc vocavit eum Iudam cessavitque parereThe fourth time she conceived and bore a son, and said: now will I praise the Lord: and for this she called him Juda. And she left bearing.
35. And she conceived again, and bare a son: and she said, This time will I praise the LORD: therefore she called his name Judah; and she left bearing.
And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing:

35: И еще зачала и родила сына, и сказала: теперь-то я восхвалю Господа. Посему нарекла ему имя Иуда. И перестала рождать.
29:35
καὶ και and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτι ετι yet; still
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
καὶ και and; even
εἶπεν επω say; speak
νῦν νυν now; present
ἔτι ετι yet; still
τοῦτο ουτος this; he
ἐξομολογήσομαι εξομολογεω concede; confess
κυρίῳ κυριος lord; master
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἔστη ιστημι stand; establish
τοῦ ο the
τίκτειν τικτω give birth; produce
29:35
וַ wa וְ and
תַּ֨הַר ttˌahar הרה be pregnant
עֹ֜וד ʕˈôḏ עֹוד duration
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֗ן bˈēn בֵּן son
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
הַ ha הַ the
פַּ֨עַם֙ ppˈaʕam פַּעַם foot
אֹודֶ֣ה ʔôḏˈeh ידה praise
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
קָרְאָ֥ה qārᵊʔˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַֽ wˈa וְ and
תַּעֲמֹ֖ד ttaʕᵃmˌōḏ עמד stand
מִ mi מִן from
לֶּֽדֶת׃ llˈeḏeṯ ילד bear
29:35. quarto concepit et peperit filium et ait modo confitebor Domino et ob hoc vocavit eum Iudam cessavitque parere
The fourth time she conceived and bore a son, and said: now will I praise the Lord: and for this she called him Juda. And she left bearing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Иуда — «Иегуда»: да будет благословен или прославлен Всевышний. Лия прославляет первее всего Господа, а затем и самого Иуду с потомством его (ср. 49:8–10; 1: Пар 28:4; 5:2).
Adam Clarke: Commentary on the Bible - 1831
29:35: She called his name Judah - יהודה yehudah, a confessor; one who acknowledges God, and acknowledges that all good comes from his hands, and gives him the praise due to his grace and mercy. From this patriarch the Jews have their name, and could it be now rightly applied to them, it would intimate that they were a people that confess God, acknowledge his bounty, and praise him for his grace.
Left bearing - That is, for a time; for she had several children afterwards. Literally translated, the original תעמד מלדת taamod milledeth - she stood still from bearing, certainly does not convey the same meaning as that in our translation; the one appearing to signify that she ceased entirely from having children; the other, that she only desisted for a time, which was probably occasioned by a temporary suspension of Jacob's company, who appears to have deserted the tent of Leah through the jealous management of Rachel.
The intelligent and pious care of the original inhabitants of the world to call their children by those names which were descriptive of some remarkable event in providence, circumstance of their birth, or domestic occurrence, is worthy, not only of respect, but of imitation. As the name itself continually called to the mind, both of the parents and the child, the circumstance from which it originated, it could not fail to be a lasting blessing to both. How widely different is our custom! Unthinking and ungodly, we impose names upon our offspring as we do upon our cattle; and often the dog, the horse, the monkey, and the parrot, share in common with our children the names which are called Christian! Some of our Christian names, so called, are absurd, others are ridiculous, and a third class impious; these last being taken from the demon gods and goddesses of heathenism. May we hope that the rational and pious custom recommended in the Scriptures shall ever be restored, even among those who profess to believe in, fear, and love God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:35: am 2255, bc 1749
called: Gen 35:26, Gen 38:1-30, Gen 43:8, Gen 43:9, Gen 44:18-34, Gen 46:12, Gen 49:8-12; Deu 33:7; Ch1 5:2; Mat 1:2
Judah: that is, Praise
left bearing: Heb. stood from bearing, Gen 49:8; That is, for a time; for she had several children afterwards. (See note on Gen 30:17 and following.)
John Gill
29:35 And she conceived again, and bare a son,.... A fourth son, a son in whose line, and from whose tribe, the Messiah was to spring:
and she said, now will I praise the Lord; she had praised him before for looking on her affliction, and hearing her cries, and giving her one son after another; but now she determines to praise him more than ever, having a fresh instance of his goodness to her: the Targum of Jonathan adds this as a reason,"because from this my son shall come forth kings, and from him shall come forth David the king, who shall praise the Lord.''And why may it not be as well supposed that she had knowledge of the Messiah springing from him, which would greatly heighten and increase her joy and praise?
and therefore she called his name Judah; which signifies "praise". A further improvement is made of this name, and the signification of it, in Gen 49:8. According to the Jewish writers (y), these four sons of Jacob were born, Reuben on the fourteenth day of Chisleu, or November, and lived one hundred and twenty four years; Simeon on the twenty first of Tebeth, or December, and lived one hundred and twenty years; Levi on the sixteenth of Nisan, or March, and lived one hundred and thirty seven years; and Judah on the fifteenth of Sivan, or May, and lived one hundred and nineteen years. And all these names being of the Hebrew language, and derived from words in it, show that this language, or what was much the same with it, was spoken in Laban's family, and had been continued from Nahor, as it had been in Isaac's family from Abraham:
and left bearing; that is, for a while, for after this she bore two sons and a daughter; see Gen 30:17.
(y) Shalshalet Hakabala, fol. 3. 2. & 4. 1.