Genesis 30:26

Authorized King James Version

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Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.

Original Language Analysis

תְּנָ֞ה Give H5414
תְּנָ֞ה Give
Strong's: H5414
Word #: 1 of 17
to give, used with greatest latitude of application (put, make, etc.)
אֶת H853
אֶת
Strong's: H853
Word #: 2 of 17
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
נָשַׁ֣י me my wives H802
נָשַׁ֣י me my wives
Strong's: H802
Word #: 3 of 17
a woman
וְאֶת H853
וְאֶת
Strong's: H853
Word #: 4 of 17
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
יְלָדַ֗י and my children H3206
יְלָדַ֗י and my children
Strong's: H3206
Word #: 5 of 17
something born, i.e., a lad or offspring
אֲשֶׁ֨ר H834
אֲשֶׁ֨ר
Strong's: H834
Word #: 6 of 17
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
עֲבַדְתִּֽיךָ׃ which I have done H5647
עֲבַדְתִּֽיךָ׃ which I have done
Strong's: H5647
Word #: 7 of 17
to work (in any sense); by implication, to serve, till, (causatively) enslave, etc
אֹֽתְךָ֛ H853
אֹֽתְךָ֛
Strong's: H853
Word #: 8 of 17
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
בָּהֵ֖ן H0
בָּהֵ֖ן
Strong's: H0
Word #: 9 of 17
וְאֵלֵ֑כָה H1980
וְאֵלֵ֑כָה
Strong's: H1980
Word #: 10 of 17
to walk (in a great variety of applications, literally and figuratively)
כִּ֚י H3588
כִּ֚י
Strong's: H3588
Word #: 11 of 17
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
אַתָּ֣ה H859
אַתָּ֣ה
Strong's: H859
Word #: 12 of 17
thou and thee, or (plural) ye and you
יָדַ֔עְתָּ for thou knowest H3045
יָדַ֔עְתָּ for thou knowest
Strong's: H3045
Word #: 13 of 17
to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including o
אֶת H853
אֶת
Strong's: H853
Word #: 14 of 17
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
עֲבֹֽדָתִ֖י my service H5656
עֲבֹֽדָתִ֖י my service
Strong's: H5656
Word #: 15 of 17
work of any kind
אֲשֶׁ֥ר H834
אֲשֶׁ֥ר
Strong's: H834
Word #: 16 of 17
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
עֲבַדְתִּֽיךָ׃ which I have done H5647
עֲבַדְתִּֽיךָ׃ which I have done
Strong's: H5647
Word #: 17 of 17
to work (in any sense); by implication, to serve, till, (causatively) enslave, etc

Analysis & Commentary

Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my se... 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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