Genesis 30:1

Authorized King James Version

And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

Word-by-Word Analysis

וַתֵּ֣רֶא

H7200

saw

to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)

רָחֵ֖ל

H7354

And when Rachel

rachel, a wife of jacob

כִּ֣י

H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

לֹ֤א

H3808

not (the simple or abs. negation); by implication, no; often used with other particles

יָֽלְדָה֙

H3205

that she bare

to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage

יַעֲקֹב֙

H3290

Jacob

jaakob, the israelitish patriarch

וַתְּקַנֵּ֥א

H7065

envied

to be (causatively, make) zealous, i.e., (in a bad sense) jealous or envious

רָחֵ֖ל

H7354

And when Rachel

rachel, a wife of jacob

בַּֽאֲחֹתָ֑הּ

H269

her sister

a sister (used very widely [like h0251], literally and figuratively)

#10

וַתֹּ֤אמֶר

H559

and said

to say (used with great latitude)

#11

אֶֽל

H413

near, with or among; often in general, to

#12

יַעֲקֹב֙

H3290

Jacob

jaakob, the israelitish patriarch

#13

הָֽבָה

H3051

Give

to give (whether literal or figurative); generally, to put; imperatively (reflexive) come

#14

לִּ֣י

#15

בָנִ֔ים

H1121

me children

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

#16

וְאִם

H518

used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also oh that!, when; hence, as a negative, not

#17

אַ֖יִן

H369

or else

a nonentity; generally used as a negative particle

#18

מֵתָ֥ה

H4191

I die

to die (literally or figuratively); causatively, to kill

#19

אָנֹֽכִי׃

H595

Analysis

This verse develops the creation and providence theme central to Genesis. The concept of divine revelation reflects God's absolute sovereignty over all existence. The literary structure and word choice here contribute to foundational narrative establishing God's relationship with creation and humanity, advancing the author's theological argument. The original language emphasizes careful word choice that would have carried specific theological weight for the original audience, providing deeper understanding of the author's theological intention.

Historical Context

The historical context of the patriarchal period (c. 2000-1500 BCE) and primeval history provides crucial background for understanding this verse. The ancient Near Eastern world with its creation myths, flood narratives, and patriarchal social structures provided the cultural backdrop against which God's revelation stands in stark contrast. The ancient Near Eastern cosmology and patriarchal society would have shaped how the original audience understood divine revelation. Archaeological and historical evidence reveals Ancient Near Eastern creation texts like Enuma Elish provide comparative context for understanding Genesis's unique theological perspective.

Questions for Reflection

In what ways does this verse's emphasis on divine revelation address questions about God's character and purposes in the modern world, and how should the church respond?
In what ways does understanding divine revelation in its original context challenge or deepen contemporary Christian thinking about creation and providence?
What systematic theological implications arise from this verse's treatment of creation and providence, and how does it contribute to a biblical theology of fundamental Christian doctrine?

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