Genesis 29:10

Authorized King James Version

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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.

Original Language Analysis

וַיְהִ֡י H1961
וַיְהִ֡י
Strong's: H1961
Word #: 1 of 29
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
כַּֽאֲשֶׁר֩ H834
כַּֽאֲשֶׁר֩
Strong's: H834
Word #: 2 of 29
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
רָאָ֨ה saw H7200
רָאָ֨ה saw
Strong's: H7200
Word #: 3 of 29
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
יַֽעֲקֹ֗ב And it came to pass when Jacob H3290
יַֽעֲקֹ֗ב And it came to pass when Jacob
Strong's: H3290
Word #: 4 of 29
jaakob, the israelitish patriarch
אֶת H853
אֶת
Strong's: H853
Word #: 5 of 29
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
רָחֵ֗ל Rachel H7354
רָחֵ֗ל Rachel
Strong's: H7354
Word #: 6 of 29
rachel, a wife of jacob
בַּת the daughter H1323
בַּת the daughter
Strong's: H1323
Word #: 7 of 29
a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)
לָבָ֖ן of Laban H3837
לָבָ֖ן of Laban
Strong's: H3837
Word #: 8 of 29
laban, a place in the desert
אֲחִ֥י brother H251
אֲחִ֥י brother
Strong's: H251
Word #: 9 of 29
a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])
אִמּֽוֹ׃ his mother's H517
אִמּֽוֹ׃ his mother's
Strong's: H517
Word #: 10 of 29
a mother (as the bond of the family); in a wide sense (both literally and figuratively [like father])
וְאֶת H853
וְאֶת
Strong's: H853
Word #: 11 of 29
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
צֹ֥אן and the sheep H6629
צֹ֥אן and the sheep
Strong's: H6629
Word #: 12 of 29
a collective name for a flock (of sheep or goats); also figuratively (of men)
לָבָ֖ן of Laban H3837
לָבָ֖ן of Laban
Strong's: H3837
Word #: 13 of 29
laban, a place in the desert
אֲחִ֥י brother H251
אֲחִ֥י brother
Strong's: H251
Word #: 14 of 29
a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])
אִמּֽוֹ׃ his mother's H517
אִמּֽוֹ׃ his mother's
Strong's: H517
Word #: 15 of 29
a mother (as the bond of the family); in a wide sense (both literally and figuratively [like father])
וַיִּגַּ֣שׁ went near H5066
וַיִּגַּ֣שׁ went near
Strong's: H5066
Word #: 16 of 29
to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a woman; as an enemy, to attack; religious to worship; causati
יַֽעֲקֹ֗ב And it came to pass when Jacob H3290
יַֽעֲקֹ֗ב And it came to pass when Jacob
Strong's: H3290
Word #: 17 of 29
jaakob, the israelitish patriarch
וַיָּ֤גֶל and rolled H1556
וַיָּ֤גֶל and rolled
Strong's: H1556
Word #: 18 of 29
to roll (literally or figuratively)
אֶת H853
אֶת
Strong's: H853
Word #: 19 of 29
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
הָאֶ֙בֶן֙ the stone H68
הָאֶ֙בֶן֙ the stone
Strong's: H68
Word #: 20 of 29
a stone
מֵעַל֙ H5921
מֵעַל֙
Strong's: H5921
Word #: 21 of 29
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
פִּ֣י mouth H6310
פִּ֣י mouth
Strong's: H6310
Word #: 22 of 29
the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with prepos
הַבְּאֵ֔ר from the well's H875
הַבְּאֵ֔ר from the well's
Strong's: H875
Word #: 23 of 29
a pit; especially a well
וַיַּ֕שְׁקְ and watered H8248
וַיַּ֕שְׁקְ and watered
Strong's: H8248
Word #: 24 of 29
to quaff, i.e., (causatively) to irrigate or furnish a potion to
אֶת H853
אֶת
Strong's: H853
Word #: 25 of 29
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
צֹ֥אן and the sheep H6629
צֹ֥אן and the sheep
Strong's: H6629
Word #: 26 of 29
a collective name for a flock (of sheep or goats); also figuratively (of men)
לָבָ֖ן of Laban H3837
לָבָ֖ן of Laban
Strong's: H3837
Word #: 27 of 29
laban, a place in the desert
אֲחִ֥י brother H251
אֲחִ֥י brother
Strong's: H251
Word #: 28 of 29
a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])
אִמּֽוֹ׃ his mother's H517
אִמּֽוֹ׃ his mother's
Strong's: H517
Word #: 29 of 29
a mother (as the bond of the family); in a wide sense (both literally and figuratively [like father])

Analysis & Commentary

And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include:

  1. divine election based on grace not merit (Romans 9:10-13)
  2. God's faithfulness to covenant promises despite human unfaithfulness
  3. discipline as evidence of divine love and means of transformation
  4. generational patterns of sin requiring divine intervention to break
  5. prayer and wrestling with God as legitimate expressions of faith.

Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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