Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_29
- Primary Witness Text: Then Jacob went on his journey, and came into the land of the people of the east. 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. 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. And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we. And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. 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 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. And while he yet spake with them, Rachel came with her father’s sheep: for she kept them. 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 Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father’s brother, and that he was Reb...
Connected dataset overlay
- Connected ID:
Genesis_29
- Chapter Blob Preview: Then Jacob went on his journey, and came into the land of the people of the east. 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. And thither were all the flocks gathered: and they rolled the stone from the well’s mouth, and watered th...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 29:1
Hebrew
וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְנֵי־קֶֽדֶם׃vayisha'-ya'aqov-ragelayv-vayelekhe-'aretzah-veney-qedem
KJV: Then Jacob went on his journey, and came into the land of the people of the east.
AKJV: Then Jacob went on his journey, and came into the land of the people of the east.
ASV: Then Jacob went on his journey, and came to the land of the children of the east.
YLT: And Jacob lifteth up his feet, and goeth towards the land of the sons of the east;
Exposition: Genesis 29:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Jacob went on his journey, and came into the land of the people of the east.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:2
Hebrew
וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וְהִנֵּה־שָׁם שְׁלֹשָׁה עֶדְרֵי־צֹאן רֹבְצִים עָלֶיהָ כִּי מִן־הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים וְהָאֶבֶן גְּדֹלָה עַל־פִּי הַבְּאֵֽר׃vayare'-vehineh-ve'er-vashadeh-vehineh-sham-sheloshah-'ederey-tzo'n-rovetziym-'aleyha-khiy-min-have'er-hahiv'-yasheqv-ha'adariym-veha'even-gedolah-'al-fiy-have'er
KJV: 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.
AKJV: And he looked, and behold a well in the field, and, see, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was on the well’s mouth.
ASV: 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.
YLT: and he looketh, and lo, a well in the field, and lo, there three droves of a flock crouching by it, for from that well they water the droves, and the great stone is on the mouth of the well.
Commentary WitnessGenesis 29:2Quoted commentary witness
Commentary Witness
Genesis 29:2
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 12:16
- Gen 29:6
Named authorities or texts detected in the witness
- Sheep
- Laban
- Rachel
Exposition: Genesis 29:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:3
Hebrew
וְנֶאֶסְפוּ־שָׁמָּה כָל־הָעֲדָרִים וְגָלֲלוּ אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וְהִשְׁקוּ אֶת־הַצֹּאן וְהֵשִׁיבוּ אֶת־הָאֶבֶן עַל־פִּי הַבְּאֵר לִמְקֹמָֽהּ׃vene'esefv-shamah-khal-ha'adariym-vegalalv-'et-ha'even-me'al-fiy-have'er-vehisheqv-'et-hatzo'n-veheshiyvv-'et-ha'even-'al-fiy-have'er-limeqomah
KJV: 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.
AKJV: 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 on the well’s mouth in his place.
ASV: 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.
YLT: (When thither have all the droves been gathered, and they have rolled the stone from off the mouth of the well, and have watered the flock, then they have turned back the stone on the mouth of the well to its place.)
Commentary WitnessGenesis 29:3Quoted commentary witness
Commentary Witness
Genesis 29:3
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 29:8
Named authorities or texts detected in the witness
- Ovid
- Samaritan
Exposition: Genesis 29:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:4
Hebrew
וַיֹּאמֶר לָהֶם יַעֲקֹב אַחַי מֵאַיִן אַתֶּם וַיֹּאמְרוּ מֵחָרָן אֲנָֽחְנוּ׃vayo'mer-lahem-ya'aqov-'achay-me'ayin-'atem-vayo'merv-mecharan-'anachenv
KJV: And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.
AKJV: And Jacob said to them, My brothers, from where be you? And they said, Of Haran are we.
ASV: And Jacob said unto them, My brethren, whence are ye? And they said, Of Haran are we.
YLT: And Jacob saith to them, ‘My brethren, from whence are ye?' and they say, ‘We are from Haran.’
Commentary WitnessGenesis 29:4Quoted commentary witness
Commentary Witness
Genesis 29:4
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 31:47
Exposition: Genesis 29:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:5
Hebrew
וַיֹּאמֶר לָהֶם הַיְדַעְתֶּם אֶת־לָבָן בֶּן־נָחוֹר וַיֹּאמְרוּ יָדָֽעְנוּ׃vayo'mer-lahem-hayeda'etem-'et-lavan-ven-nachvor-vayo'merv-yada'env
KJV: And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.
AKJV: And he said to them, Know you Laban the son of Nahor? And they said, We know him.
ASV: And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.
YLT: And he saith to them, ‘Have ye known Laban, son of Nahor?' and they say, ‘We have known.’
Commentary WitnessGenesis 29:5Quoted commentary witness
Commentary Witness
Genesis 29:5
Verse 5 Laban the son of Nahor - Son is here put for grandson, for Laban was the son of Bethuel the son of Nahor.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Nahor
Exposition: Genesis 29:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:6
Hebrew
וַיֹּאמֶר לָהֶם הֲשָׁלוֹם לוֹ וַיֹּאמְרוּ שָׁלוֹם וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם־הַצֹּֽאן׃vayo'mer-lahem-hashalvom-lvo-vayo'merv-shalvom-vehineh-rachel-vitvo-va'ah-'im-hatzo'n
KJV: And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep.
AKJV: And he said to them, Is he well? And they said, He is well: and, behold, Rachel his daughter comes with the sheep.
ASV: 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.
YLT: And he saith to them, ‘Hath he peace?' and they say, ‘Peace; and lo, Rachel his daughter is coming with the flock.’
Commentary WitnessGenesis 29:6Quoted commentary witness
Commentary Witness
Genesis 29:6
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:6
Source lane
Apologetics Bible source bundle
Exposition: Genesis 29:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:7
Hebrew
וַיֹּאמֶר הֵן עוֹד הַיּוֹם גָּדוֹל לֹא־עֵת הֵאָסֵף הַמִּקְנֶה הַשְׁקוּ הַצֹּאן וּלְכוּ רְעֽוּ׃vayo'mer-hen-'vod-hayvom-gadvol-lo'-'et-he'asef-hamiqeneh-hasheqv-hatzo'n-vlekhv-re'v
KJV: 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.
AKJV: And he said, See, it is yet high day, neither is it time that the cattle should be gathered together: water you the sheep, and go and feed them.
ASV: 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.
YLT: And he saith, ‘Lo, the day is still great, it is not time for the cattle to be gathered; water ye the flock, and go, delight yourselves.’
Commentary WitnessGenesis 29:7Quoted commentary witness
Commentary Witness
Genesis 29:7
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:7
Source lane
Apologetics Bible source bundle
Exposition: Genesis 29:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:8
Hebrew
וַיֹּאמְרוּ לֹא נוּכַל עַד אֲשֶׁר יֵאָֽסְפוּ כָּל־הָעֲדָרִים וְגָֽלֲלוּ אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וְהִשְׁקִינוּ הַצֹּֽאן׃vayo'merv-lo'-nvkhal-'ad-'asher-ye'asefv-khal-ha'adariym-vegalalv-'et-ha'even-me'al-fiy-have'er-vehisheqiynv-hatzo'n
KJV: 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.
AKJV: 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. ¶
ASV: 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.
YLT: And they say, ‘We are not able, till that all the droves be gathered together, and they have rolled away the stone from the mouth of the well, and we have watered the flock.’
Commentary WitnessGenesis 29:8Quoted commentary witness
Commentary Witness
Genesis 29:8
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 29:3
Exposition: Genesis 29:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:9
Hebrew
עוֹדֶנּוּ מְדַבֵּר עִמָּם וְרָחֵל ׀ בָּאָה עִם־הַצֹּאן אֲשֶׁר לְאָבִיהָ כִּי רֹעָה הִֽוא׃'vodenv-medaver-'imam-verachel- -va'ah-'im-hatzo'n-'asher-le'aviyha-khiy-ro'ah-hiv'
KJV: And while he yet spake with them, Rachel came with her father’s sheep: for she kept them.
AKJV: And while he yet spoke with them, Rachel came with her father’s sheep; for she kept them.
ASV: While he was yet speaking with them, Rachel came with her father’s sheep; for she kept them.
YLT: He is yet speaking with them, and Rachel hath come with the flock which her father hath, for she is shepherdess;
Commentary WitnessGenesis 29:9Quoted commentary witness
Commentary Witness
Genesis 29:9
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Rebekah
- Rachel
Exposition: Genesis 29:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And while he yet spake with them, Rachel came with her father’s sheep: for she kept them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:10
Hebrew
וַיְהִי כַּאֲשֶׁר רָאָה יַעֲקֹב אֶת־רָחֵל בַּת־לָבָן אֲחִי אִמּוֹ וְאֶת־צֹאן לָבָן אֲחִי אִמּוֹ וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וַיַּשְׁקְ אֶת־צֹאן לָבָן אֲחִי אִמּֽוֹ׃vayehiy-kha'asher-ra'ah-ya'aqov-'et-rachel-vat-lavan-'achiy-'imvo-ve'et-tzo'n-lavan-'achiy-'imvo-vayigash-ya'aqov-vayagel-'et-ha'even-me'al-fiy-have'er-vayasheqe-'et-tzo'n-lavan-'achiy-'imvo
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: and it cometh to pass when Jacob hath seen Rachel, daughter of Laban his mother's brother, and the flock of Laban his mother's brother, that Jacob cometh nigh and rolleth the stone from off the mouth of the well, and watereth the flock of Laban his mother's brother.
Commentary WitnessGenesis 29:10Quoted commentary witness
Commentary Witness
Genesis 29:10
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:10
Source lane
Apologetics Bible source bundle
Exposition: Genesis 29:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 flo...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:11
Hebrew
וַיִּשַּׁק יַעֲקֹב לְרָחֵל וַיִּשָּׂא אֶת־קֹלוֹ וַיֵּֽבְךְּ׃vayishaq-ya'aqov-lerachel-vayisha'-'et-qolvo-vayevekhe
KJV: And Jacob kissed Rachel, and lifted up his voice, and wept.
AKJV: And Jacob kissed Rachel, and lifted up his voice, and wept.
ASV: And Jacob kissed Rachel, and lifted up his voice, and wept.
YLT: And Jacob kisseth Rachel, and lifteth up his voice, and weepeth,
Commentary WitnessGenesis 29:11Quoted commentary witness
Commentary Witness
Genesis 29:11
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 29:13
Named authorities or texts detected in the witness
- Father
- Laban
Exposition: Genesis 29:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob kissed Rachel, and lifted up his voice, and wept.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:12
Hebrew
וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא וְכִי בֶן־רִבְקָה הוּא וַתָּרָץ וַתַּגֵּד לְאָבִֽיהָ׃vayaged-ya'aqov-lerachel-khiy-'achiy-'aviyha-hv'-vekhiy-ven-riveqah-hv'-vataratz-vataged-le'aviyha
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: and Jacob declareth to Rachel that he is her father's brother, and that he is Rebekah's son, and she runneth and declareth to her father.
Commentary Witness (Generated)Genesis 29:12Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:12
Genesis 29:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:12
Exposition: Genesis 29:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:13
Hebrew
וַיְהִי כִשְׁמֹעַ לָבָן אֶת־שֵׁמַע ׀ יַעֲקֹב בֶּן־אֲחֹתוֹ וַיָּרָץ לִקְרָאתוֹ וַיְחַבֶּק־לוֹ וַיְנַשֶּׁק־לוֹ וַיְבִיאֵהוּ אֶל־בֵּיתוֹ וַיְסַפֵּר לְלָבָן אֵת כָּל־הַדְּבָרִים הָאֵֽלֶּה׃vayehiy-khishemo'a-lavan-'et-shema'- -ya'aqov-ven-'achotvo-vayaratz-liqera'tvo-vayechaveq-lvo-vayenasheq-lvo-vayeviy'ehv-'el-veytvo-vayesafer-lelavan-'et-khal-hadevariym-ha'eleh
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: And it cometh to pass, when Laban heareth the report of Jacob his sister's son, that he runneth to meet him, and embraceth him, and kisseth him, and bringeth him in unto his house; and he recounteth to Laban all these things,
Commentary Witness (Generated)Genesis 29:13Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:13
Genesis 29:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:13
Exposition: Genesis 29:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:14
Hebrew
וַיֹּאמֶר לוֹ לָבָן אַךְ עַצְמִי וּבְשָׂרִי אָתָּה וַיֵּשֶׁב עִמּוֹ חֹדֶשׁ יָמִֽים׃vayo'mer-lvo-lavan-'akhe-'atzemiy-vveshariy-'atah-vayeshev-'imvo-chodesh-yamiym
KJV: And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.
AKJV: And Laban said to him, Surely you are my bone and my flesh. And he stayed with him the space of a month. ¶
ASV: And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.
YLT: and Laban saith to him, ‘Only my bone and my flesh art thou;' and he dwelleth with him a month of days.
Commentary Witness (Generated)Genesis 29:14Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:14
Genesis 29:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:14
Exposition: Genesis 29:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:15
Hebrew
וַיֹּאמֶר לָבָן לְיַעֲקֹב הֲכִי־אָחִי אַתָּה וַעֲבַדְתַּנִי חִנָּם הַגִּידָה לִּי מַה־מַּשְׂכֻּרְתֶּֽךָ׃vayo'mer-lavan-leya'aqov-hakhiy-'achiy-'atah-va'avadetaniy-chinam-hagiydah-liy-mah-mashekhuretekha
KJV: And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?
AKJV: And Laban said to Jacob, Because you are my brother, should you therefore serve me for nothing? tell me, what shall your wages be?
ASV: And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?
YLT: And Laban saith to Jacob, ‘Is it because thou art my brother that thou hast served me for nought? declare to me what is thy hire.’
Commentary WitnessGenesis 29:15Quoted commentary witness
Commentary Witness
Genesis 29:15
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Laban
- As Laban
Exposition: Genesis 29:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:16
Hebrew
וּלְלָבָן שְׁתֵּי בָנוֹת שֵׁם הַגְּדֹלָה לֵאָה וְשֵׁם הַקְּטַנָּה רָחֵֽל׃vlelavan-shetey-vanvot-shem-hagedolah-le'ah-veshem-haqetanah-rachel
KJV: And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.
AKJV: And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.
ASV: And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.
YLT: And Laban hath two daughters, the name of the elder is Leah, and the name of the younger Rachel,
Commentary Witness (Generated)Genesis 29:16Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:16
Genesis 29:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:16
Named authorities or texts detected in the witness
- Leah
- Rachel
Exposition: Genesis 29:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:17
Hebrew
וְעֵינֵי לֵאָה רַכּוֹת וְרָחֵל הָֽיְתָה יְפַת־תֹּאַר וִיפַת מַרְאֶֽה׃ve'eyney-le'ah-rakhvot-verachel-hayetah-yefat-to'ar-viyfat-mare'eh
KJV: Leah was tender eyed; but Rachel was beautiful and well favoured.
AKJV: Leah was tender eyed; but Rachel was beautiful and well favored.
ASV: And Leah’s eyes were tender; but Rachel was beautiful and well favored.
YLT: and the eyes of Leah are tender, and Rachel hath been fair of form and fair of appearance.
Commentary WitnessGenesis 29:17Quoted commentary witness
Commentary Witness
Genesis 29:17
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Rachel
Exposition: Genesis 29:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Leah was tender eyed; but Rachel was beautiful and well favoured.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:18
Hebrew
וַיֶּאֱהַב יַעֲקֹב אֶת־רָחֵל וַיֹּאמֶר אֽ͏ֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּֽה׃vaye'ehav-ya'aqov-'et-rachel-vayo'mer-'e'evadekha-sheva'-shaniym-verachel-vitekha-haqetanah
KJV: And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.
AKJV: And Jacob loved Rachel; and said, I will serve you seven years for Rachel your younger daughter.
ASV: And Jacob loved Rachel; and he said, I will serve thee seven years for Rachel thy younger daughter.
YLT: And Jacob loveth Rachel, and saith, ‘I serve thee seven years for Rachel thy younger daughter:’
Commentary Witness (Generated)Genesis 29:18Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:18
Genesis 29:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:18
Named authorities or texts detected in the witness
- Rachel
Exposition: Genesis 29:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:19
Hebrew
וַיֹּאמֶר לָבָן טוֹב תִּתִּי אֹתָהּ לָךְ מִתִּתִּי אֹתָהּ לְאִישׁ אַחֵר שְׁבָה עִמָּדִֽי׃vayo'mer-lavan-tvov-titiy-'otah-lakhe-mititiy-'otah-le'iysh-'acher-shevah-'imadiy
KJV: And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.
AKJV: And Laban said, It is better that I give her to you, than that I should give her to another man: abide with me.
ASV: And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.
YLT: and Laban saith, ‘It is better for me to give her to thee than to give her to another man; dwell with me;’
Commentary Witness (Generated)Genesis 29:19Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:19
Genesis 29:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:19
Exposition: Genesis 29:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:20
Hebrew
וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל שֶׁבַע שָׁנִים וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ אֹתָֽהּ׃vaya'avod-ya'aqov-verachel-sheva'-shaniym-vayiheyv-ve'eynayv-kheyamiym-'achadiym-ve'ahavatvo-'otah
KJV: And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.
AKJV: And Jacob served seven years for Rachel; and they seemed to him but a few days, for the love he had to her. ¶
ASV: And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.
YLT: and Jacob serveth for Rachel seven years; and they are in his eyes as some days, because of his loving her.
Commentary WitnessGenesis 29:20Quoted commentary witness
Commentary Witness
Genesis 29:20
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 29:14
Named authorities or texts detected in the witness
- Isaac
- Rebekah
- David
- Goliath
- Philistines
- Greeks
- Indians
- Germans
- Babylonians
- Jacob
- Leah
- Rachel
- Laban
- Still
Exposition: Genesis 29:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:21
Hebrew
וַיֹּאמֶר יַעֲקֹב אֶל־לָבָן הָבָה אֶת־אִשְׁתִּי כִּי מָלְאוּ יָמָי וְאָבוֹאָה אֵלֶֽיהָ׃vayo'mer-ya'aqov-'el-lavan-havah-'et-'ishetiy-khiy-male'v-yamay-ve'avvo'ah-'eleyha
KJV: And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.
AKJV: And Jacob said to Laban, Give me my wife, for my days are fulfilled, that I may go in to her.
ASV: And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.
YLT: And Jacob saith unto Laban, ‘Give up my wife, for my days have been fulfilled, and I go in unto her;’
Commentary WitnessGenesis 29:21Quoted commentary witness
Commentary Witness
Genesis 29:21
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:21
Source lane
Apologetics Bible source bundle
Exposition: Genesis 29:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:22
Hebrew
וַיֶּאֱסֹף לָבָן אֶת־כָּל־אַנְשֵׁי הַמָּקוֹם וַיַּעַשׂ מִשְׁתֶּֽה׃vaye'esof-lavan-'et-khal-'aneshey-hamaqvom-vaya'ash-misheteh
KJV: And Laban gathered together all the men of the place, and made a feast.
AKJV: And Laban gathered together all the men of the place, and made a feast.
ASV: And Laban gathered together all the men of the place, and made a feast.
YLT: and Laban gathereth all the men of the place, and maketh a banquet.
Commentary WitnessGenesis 29:22Quoted commentary witness
Commentary Witness
Genesis 29:22
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:22
Source lane
Apologetics Bible source bundle
Exposition: Genesis 29:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Laban gathered together all the men of the place, and made a feast.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:23
Hebrew
וַיְהִי בָעֶרֶב וַיִּקַּח אֶת־לֵאָה בִתּוֹ וַיָּבֵא אֹתָהּ אֵלָיו וַיָּבֹא אֵלֶֽיהָ׃vayehiy-va'erev-vayiqach-'et-le'ah-vitvo-vayave'-'otah-'elayv-vayavo'-'eleyha
KJV: 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.
AKJV: And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in to her.
ASV: 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.
YLT: And it cometh to pass in the evening, that he taketh Leah, his daughter, and bringeth her in unto him, and he goeth in unto her;
Commentary WitnessGenesis 29:23Quoted commentary witness
Commentary Witness
Genesis 29:23
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jacob
Exposition: Genesis 29:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:24
Hebrew
וַיִּתֵּן לָבָן לָהּ אֶת־זִלְפָּה שִׁפְחָתוֹ לְלֵאָה בִתּוֹ שִׁפְחָֽה׃vayiten-lavan-lah-'et-zilefah-shifechatvo-lele'ah-vitvo-shifechah
KJV: And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.
AKJV: And Laban gave to his daughter Leah Zilpah his maid for an handmaid.
ASV: And Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid.
YLT: and Laban giveth to her Zilpah, his maid-servant, to Leah his daughter, a maid-servant.
Commentary WitnessGenesis 29:24Quoted commentary witness
Commentary Witness
Genesis 29:24
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:24
Source lane
Apologetics Bible source bundle
Exposition: Genesis 29:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:25
Hebrew
וַיְהִי בַבֹּקֶר וְהִנֵּה־הִוא לֵאָה וַיֹּאמֶר אֶל־לָבָן מַה־זֹּאת עָשִׂיתָ לִּי הֲלֹא בְרָחֵל עָבַדְתִּי עִמָּךְ וְלָמָּה רִמִּיתָֽנִי׃vayehiy-vavoqer-vehineh-hiv'-le'ah-vayo'mer-'el-lavan-mah-zo't-'ashiyta-liy-halo'-verachel-'avadetiy-'imakhe-velamah-rimiytaniy
KJV: 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?
AKJV: And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this you have done to me? did not I serve with you for Rachel? why then have you beguiled me?
ASV: 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?
YLT: And it cometh to pass in the morning, that lo, it is Leah; and he saith unto Laban, ‘What is this thou hast done to me? for Rachel have I not served with thee? and why hast thou deceived me?’
Commentary Witness (Generated)Genesis 29:25Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:25
Genesis 29:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:25
Named authorities or texts detected in the witness
- Leah
- Laban
Exposition: Genesis 29:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:26
Hebrew
וַיֹּאמֶר לָבָן לֹא־יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ לָתֵת הַצְּעִירָה לִפְנֵי הַבְּכִירָֽה׃vayo'mer-lavan-lo'-ye'asheh-khen-vimeqvomenv-latet-hatze'iyrah-lifeney-havekhiyrah
KJV: And Laban said, It must not be so done in our country, to give the younger before the firstborn.
AKJV: And Laban said, It must not be so done in our country, to give the younger before the firstborn.
ASV: And Laban said, It is not so done in our place, to give the younger before the first-born.
YLT: And Laban saith, ‘It is not done so in our place, to give the younger before the first-born;
Commentary WitnessGenesis 29:26Quoted commentary witness
Commentary Witness
Genesis 29:26
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jews
- Hindoos
- Gentoo Laws
- Mesopotamia
- Leah
Exposition: Genesis 29:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Laban said, It must not be so done in our country, to give the younger before the firstborn.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:27
Hebrew
מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם־אֶת־זֹאת בַּעֲבֹדָה אֲשֶׁר תַּעֲבֹד עִמָּדִי עוֹד שֶֽׁבַע־שָׁנִים אֲחֵרֽוֹת׃male'-shevu'a-zo't-venitenah-lekha-gam-'et-zo't-va'avodah-'asher-ta'avod-'imadiy-'vod-sheva'-shaniym-'achervot
KJV: Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.
AKJV: Fulfill her week, and we will give you this also for the service which you shall serve with me yet seven other years.
ASV: Fulfil 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.
YLT: fulfil the week of this one, and we give to thee also this one, for the service which thou dost serve with me yet seven other years.'
Commentary WitnessGenesis 29:27Quoted commentary witness
Commentary Witness
Genesis 29:27
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 29:22
Named authorities or texts detected in the witness
- Leah
- Rachel
- Laban
Exposition: Genesis 29:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:28
Hebrew
וַיַּעַשׂ יַעֲקֹב כֵּן וַיְמַלֵּא שְׁבֻעַ זֹאת וַיִּתֶּן־לוֹ אֶת־רָחֵל בִּתּוֹ לוֹ לְאִשָּֽׁה׃vaya'ash-ya'aqov-khen-vayemale'-shevu'a-zo't-vayiten-lvo-'et-rachel-vitvo-lvo-le'ishah
KJV: And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.
AKJV: And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.
ASV: And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife.
YLT: And Jacob doth so, and fulfilleth the week of this one, and he giveth to him Rachel his daughter, to him for a wife;
Commentary WitnessGenesis 29:28Quoted commentary witness
Commentary Witness
Genesis 29:28
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Leah
- Rachel
- Jacob
Exposition: Genesis 29:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:29
Hebrew
וַיִּתֵּן לָבָן לְרָחֵל בִּתּוֹ אֶת־בִּלְהָה שִׁפְחָתוֹ לָהּ לְשִׁפְחָֽה׃vayiten-lavan-lerachel-vitvo-'et-vilehah-shifechatvo-lah-leshifechah
KJV: And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.
AKJV: And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.
ASV: And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid.
YLT: and Laban giveth to Rachel his daughter Bilhah his maid-servant, for a maid-servant to her.
Commentary Witness (Generated)Genesis 29:29Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:29
Genesis 29:29 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:29
Exposition: Genesis 29:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:30
Hebrew
וַיָּבֹא גַּם אֶל־רָחֵל וַיֶּאֱהַב גַּֽם־אֶת־רָחֵל מִלֵּאָה וַיַּעֲבֹד עִמּוֹ עוֹד שֶֽׁבַע־שָׁנִים אֲחֵרֽוֹת׃vayavo'-gam-'el-rachel-vaye'ehav-gam-'et-rachel-mile'ah-vaya'avod-'imvo-'vod-sheva'-shaniym-'achervot
KJV: And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.
AKJV: And he went in also to Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years. ¶
ASV: And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.
YLT: And he goeth in also unto Rachel, and he also loveth Rachel more than Leah; and he serveth with him yet seven other years.
Commentary Witness (Generated)Genesis 29:30Generated editorial synthesis
Commentary Witness (Generated)
Genesis 29:30
Genesis 29:30 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 29:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 29:30
Named authorities or texts detected in the witness
- Rachel
- Leah
Exposition: Genesis 29:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:31
Hebrew
וַיַּרְא יְהוָה כִּֽי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָֽה׃vayare'-yehvah-khiy-shenv'ah-le'ah-vayifetach-'et-rachemah-verachel-'aqarah
KJV: And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.
AKJV: And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.
ASV: And Jehovah saw that Leah was hated, and he opened her womb: but Rachel was barren.
YLT: And Jehovah seeth that Leah is the hated one, and He openeth her womb, and Rachel is barren;
Commentary WitnessGenesis 29:31Quoted commentary witness
Commentary Witness
Genesis 29:31
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 29:30
- Gen 29:31
Named authorities or texts detected in the witness
- Scriptures
- Leah
- Rachel
- Jacob
- Messiah
- Scripture
Exposition: Genesis 29:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:32
Hebrew
וַתַּהַר לֵאָה וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן כִּי אָֽמְרָה כִּֽי־רָאָה יְהוָה בְּעָנְיִי כִּי עַתָּה יֶאֱהָבַנִי אִישִֽׁי׃vatahar-le'ah-vateled-ven-vatiqera'-shemvo-re'vven-khiy-'amerah-khiy-ra'ah-yehvah-ve'aneyiy-khiy-'atah-ye'ehavaniy-'iyshiy
KJV: 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.
AKJV: And Leah conceived, and bore a son, and she called his name Reuben: for she said, Surely the LORD has looked on my affliction; now therefore my husband will love me.
ASV: And Leah conceived, and bare a son, and she called his name Reuben: for she said, Because Jehovah hath looked upon my affliction; for now my husband will love me.
YLT: and Leah conceiveth, and beareth a son, and calleth his name Reuben, for she said, ‘Because Jehovah hath looked on mine affliction; because now doth my husband love me.’
Commentary WitnessGenesis 29:32Quoted commentary witness
Commentary Witness
Genesis 29:32
Verse 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!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:32
Source lane
Apologetics Bible source bundle
Exposition: Genesis 29:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:33
Hebrew
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר כִּֽי־שָׁמַע יְהוָה כִּֽי־שְׂנוּאָה אָנֹכִי וַיִּתֶּן־לִי גַּם־אֶת־זֶה וַתִּקְרָא שְׁמוֹ שִׁמְעֽוֹן׃vatahar-'vod-vateled-ven-vato'mer-khiy-shama'-yehvah-khiy-shenv'ah-'anokhiy-vayiten-liy-gam-'et-zeh-vatiqera'-shemvo-shime'von
KJV: 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.
AKJV: And she conceived again, and bore a son; and said, Because the LORD has heard I was hated, he has therefore given me this son also: and she called his name Simeon.
ASV: And she conceived again, and bare a son: and said, Because Jehovah hath heard that I am hated, he hath therefore given me this son also: and she called his name Simeon.
YLT: And she conceiveth again, and beareth a son, and saith, ‘Because Jehovah hath heard that I am the hated one, He also giveth to me even this one ;' and she calleth his name Simeon.
Commentary WitnessGenesis 29:33Quoted commentary witness
Commentary Witness
Genesis 29:33
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:33
Source lane
Apologetics Bible source bundle
Exposition: Genesis 29:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:34
Hebrew
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר עַתָּה הַפַּעַם יִלָּוֶה אִישִׁי אֵלַי כִּֽי־יָלַדְתִּי לוֹ שְׁלֹשָׁה בָנִים עַל־כֵּן קָרָֽא־שְׁמוֹ לֵוִֽי׃vatahar-'vod-vateled-ven-vato'mer-'atah-hafa'am-yilaveh-'iyshiy-'elay-khiy-yaladetiy-lvo-sheloshah-vaniym-'al-khen-qara'-shemvo-leviy
KJV: 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.
AKJV: And she conceived again, and bore a son; and said, Now this time will my husband be joined to me, because I have born him three sons: therefore was his name called Levi.
ASV: 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.
YLT: And she conceiveth again, and beareth a son, and saith, ‘Now is the time, my husband is joined unto me, because I have born to him three sons,' therefore hath one called his name Levi.
Commentary WitnessGenesis 29:34Quoted commentary witness
Commentary Witness
Genesis 29:34
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:34
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 18:2
- Num 18:4
Named authorities or texts detected in the witness
- Rachel
- Levites
Exposition: Genesis 29:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 29:35
Hebrew
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־יְהוָה עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַֽתַּעֲמֹד מִלֶּֽדֶת׃vatahar-'vod-vateled-ven-vato'mer-hafa'am-'vodeh-'et-yehvah-'al-khen-qare'ah-shemvo-yehvdah-vata'amod-miledet
KJV: 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.
AKJV: And she conceived again, and bore a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing.
ASV: And she conceived again, and bare a son: and she said, This time will I praise Jehovah: therefore she called his name Judah; and she left off bearing.
YLT: And she conceiveth again, and beareth a son, and saith this time, ‘I praise Jehovah;' therefore hath she called his name Judah; and she ceaseth from bearing.
Commentary WitnessGenesis 29:35Quoted commentary witness
Commentary Witness
Genesis 29:35
Verse 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!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:35
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Rachel
Exposition: Genesis 29:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
26
Generated editorial witnesses
9
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 29:1
- Gen 29:2
- Gen 29:3
- Gen 29:4-6
- Gen 29:7
- Gen 29:8
- Gen 29:9
- Gen 29:10
- Gen 29:11
- Gen 29:12
- Gen 29:13
- Gen 29:14
- Gen 29:15
- Gen 29:16
- Gen 29:17
- Gen 29:18
- Gen 29:19
- Gen 29:20
- Gen 29:21
- Gen 29:22
- Gen 29:23
- Gen 29:24
- Gen 29:25
- Gen 29:26
- Gen 29:27
- Gen 29:28
- Gen 29:29
- Gen 29:30
- Gen 29:31
- Gen 29:32
- Gen 29:33
- Gen 29:34
- Gen 29:35
- Genesis 29:1
- Gen 12:16
- Gen 29:6
- Genesis 29:2
- Genesis 29:3
- Gen 31:47
- Genesis 29:4
- Genesis 29:5
- Genesis 29:6
- Genesis 29:7
- Genesis 29:8
- Genesis 29:9
- Genesis 29:10
- Genesis 29:11
- Genesis 29:12
- Genesis 29:13
- Genesis 29:14
- Genesis 29:15
- Genesis 29:16
- Genesis 29:17
- Genesis 29:18
- Genesis 29:19
- Genesis 29:20
- Genesis 29:21
- Genesis 29:22
- Genesis 29:23
- Genesis 29:24
- Genesis 29:25
- Genesis 29:26
- Genesis 29:27
- Genesis 29:28
- Genesis 29:29
- Genesis 29:30
- Genesis 29:31
- Genesis 29:32
- Genesis 29:33
- Num 18:2
- Num 18:4
- Genesis 29:34
- Genesis 29:35
Named authorities or texts surfaced in commentary
- Laban
- Jacob
- Rachel
- Leah
- Reuben
- Simeon
- Levi
- Judah
- Sheep
- Ovid
- Samaritan
- Nahor
- Rebekah
- Father
- As Laban
- Isaac
- David
- Goliath
- Philistines
- Greeks
- Indians
- Germans
- Babylonians
- Still
- Jews
- Hindoos
- Gentoo Laws
- Mesopotamia
- Scriptures
- Messiah
- Scripture
- Levites
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2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Genesis 29:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 29:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness