Genesis 30:40

And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(40) Jacob . . . set the faces of the flocks toward . . . —As the speckled lambs and kids would for some time remain with Labau’s flocks, this may perhaps mean that, when driving them to water, Jacob placed all the striped kids and dark lambs together, that, by being in a mass, they might work upon the imagination of the ewes and she-goats. Finally, after these had conceived he drove the parti-coloured young away to his own flocks.

Benson Commentary

Genesis 30:40. Jacob set the faces of the flocks toward the ring-streaked — Having used the pilled rods by divine direction, and seeing the effects they produced, he here employs his own natural sagacity, and turns the faces of Laban’s flocks toward the ring-streaked and the brown, that by looking frequently on them, they might be disposed in their conception to bring forth the like. And he put his own flocks apart, lest, by looking at Laban’s, their young might fall off from being ring-streaked and brown.

Matthew Henry's Concise Commentary

30:25-43 The fourteen years being gone, Jacob was willing to depart without any provision, except God's promise. But he had in many ways a just claim on Laban's substance, and it was the will of God that he should be provided for from it. He referred his cause to God, rather than agree for stated wages with Laban, whose selfishness was very great. And it would appear that he acted honestly, when none but those of the colours fixed upon should be found among his cattle. Laban selfishly thought that his cattle would produce few different in colour from their own. Jacob's course after this agreement has been considered an instance of his policy and management. But it was done by intimation from God, and as a token of his power. The Lord will one way or another plead the cause of the oppressed, and honour those who simply trust his providence. Neither could Laban complain of Jacob, for he had nothing more than was freely agreed that he should have; nor was he injured, but greatly benefitted by Jacob's services. May all our mercies be received with thanksgiving and prayer, that coming from his bounty, they may lead to his praise.

Barnes' Notes on the Bible

Jacob devises means to provide himself with a flock in these unfavorable circumstances. His first device is to place party-colored rods before the eyes of the cattle at the rutting season, that they might drop lambs and kids varied with speckles, patches, or streaks of white. He had learned from experience that there is a congruence between the colors of the objects contemplated by the dams at that season and those of their young. At all events they bare many straked, speckled, and spotted lambs and kids. He now separated the lambs, and set the faces of the flock toward the young of the rare colors, doubtless to affect them in the same way as the pilled rods. "Put his own folds by themselves." These are the party-colored cattle that from time to time appeared in the flock of Laban. In order to secure the stronger cattle, Jacob added the second device of employing the party-colored rods only when the strong cattle conceived. The sheep in the East lamb twice a year, and it is supposed that the lambs dropped in autumn are stronger than those dropped in the spring. On this supposition Jacob used his artifice in the spring, and not in the autumn. It is probable, however, that he made his experiments on the healthy and vigorous cattle, without reference to the season of the year. The result is here stated. "The man brake forth exceedingly" - became rapidly rich in hands and cattle.

It is obvious that the preceding and present chapters form one continuous piece of composition; as otherwise we have no account of the whole family of Jacob from one author. But the names אלהים 'ĕlohı̂ym and יהוה yehovâh are both employed in the piece, and, hence, their presence and interchange cannot indicate diversity of authorship.

- Jacob's Flight from Haran

19. תרפים terāpı̂ym, Teraphim. This word occurs fifteen times in the Old Testament. It appears three times in this chapter, and nowhere else in the Pentateuch. It is always in the plural number. The root does not appear in Biblical Hebrew. It perhaps means "to live well," intransitively (Gesenius, Roedig.), "to nourish," transitively (Furst). The teraphim were symbols or representatives of the Deity, as Laban calls them his gods. They seem to have been busts (προτομαί protomai, Aquila) of the human form, sometimes as large as life 1 Samuel 19:13. Those of full size were probably of wood; the smaller ones may have been of metal. In two passages Judges 17:1-13; 18; Hosea 3:4 they are six times associated with the ephod. This intimates either that they were worn on the ephod, like the Urim and Thummim, or more probably that the ephod was worn on them; in accordance with which they were employed for the purposes of divination Genesis 30:27; Zechariah 10:2. The employment of them in the worship of God, which Laban seems to have inherited from his fathers Joshua 24:2, is denounced as idolatry 1 Samuel 15:23; and hence, they are classed with the idols and other abominations put away by Josiah 2 Kings 23:24.

47. שׂהדוּתא יגר yegar-śâhădûtā', Jegar-sahadutha, "cairn of witness" in the Aramaic dialect of the old Hebrew or Shemite speech. גלעד gal‛ēd, Gal'ed; and גלעד gı̂l‛ād, Gil'ad, "cairn of witness" in Hebrew especially so called (see Genesis 11:1-9).

49. מצפה mı̂tspâh, Mizpah, "watch-tower."

Jacob had now been twenty years in Laban's service, and was therefore, ninety-six years of age. It has now become manifest that he cannot obtain leave of Laban to return home. He must, therefore, either come off by the high hand, or by secret flight. Jacob has many reasons for preferring the latter course.

Jamieson-Fausset-Brown Bible Commentary

38. watering troughs—usually a long stone block hollowed out, from which several sheep could drink at once, but sometimes so small as to admit of only one drinking at a time.

Matthew Poole's Commentary

Jacob did separate the lambs, such as were ring-straked and brown from the white, as it here follows. He caused

the ring-straked and all the brown to go foremost, and the white to follow them, that by the continued beholding of them in the time of their conjunction, they might have their colour more imprinted upon their fancies, and thereby convey it to their young ones. He

put them not unto Laban’s cattle; which he did upon the same reason, lest the constant beholding of them should make them bring forth the like, i.e. single-coloured ones.

Gill's Exposition of the Entire Bible

And Jacob did separate the lambs,.... The ringstraked, speckled, and spotted:

and set the faces of the flocks, that were all white:

towards the ringstraked, and all the brown in the flock of Laban; either to go before those that were all white, that they by looking at them might conceive and bring forth such, which was another artifice of Jacob's to increase his own sheep; or else he set at the water troughs the white sheep on one side of them, and on the opposite side the speckled ones, &c. that the same effect might also be produced the more successfully both by the rods and by the speckled lambs:

and he put his own flocks by themselves, and put them not unto Laban's cattle; partly that they might not be mixed together, but kept distinct, that what was his property might be discerned from Laban's; and partly, lest his spotted ones, being mixed with Laban's white sheep, by continual looking at them, should conceive and bring forth such likewise, and so his flocks be lessened.

Geneva Study Bible

And Jacob did separate the lambs, and set the faces of the flocks toward the ring-streaked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

40. set the faces … Laban] This is a very obscure sentence in the original. It probably describes a second device practised by Jacob. At the breeding time he caused the ewes which belonged to Laban to pasture within view of his own parti-coloured and black animals, in order to increase the tendency of Laban’s flock to produce spotted and parti-coloured lambs. The difficulty, however, of the language has made some scholars suppose that the words “and set … of Laban” are a gloss. As they stand, they seem to contradict Genesis 30:33; Genesis 30:36, according to which Laban had already removed to a distance the parti-coloured animals.

Pulpit Commentary

Verse 40. - And Jacob did separate the lambs (i.e. the speckled lambs procured by the foregoing artifice he removed from the main body of the flock), and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban (this was Jacob's second artifice, to make the speckled lambs serve the same purpose as the pilled rods); and he put his own flocks by themselves, and put them not unto Laban's cattle - so that they were not exposed to the risk of producing offspring of uniform color. Genesis 30:40

Keil and Delitzsch Biblical Commentary on the Old Testament

Laban cheerfully accepted the proposal, but did not leave Jacob to make the selection. He undertook that himself, probably to make more sure, and then gave those which were set apart as Jacob's wages to his own sons to tend, since it was Jacob's duty to take care of Laban's flock, and "set three days' journey betwixt himself and Jacob," i.e., between the flock to be tended by himself through his sons, and that to be tended by Jacob, for the purpose of preventing any copulation between the animals of the two flocks. Nevertheless he was overreached by Jacob, who adopted a double method of increasing the wages agreed upon. In the first place (Genesis 30:37-39), he took fresh rods of storax, maple, and walnut-trees, all of which have a dazzling white wood under their dark outside, and peeled white stripes upon them, הלּבן מחשׂף (the verbal noun instead of the inf. abs. חשׂף), "peeling the white naked in the rods." These partially peeled, and therefore mottled rods, he placed in the drinking-troughs (רהטים lit., gutters, from רהט equals רוּץ to run, is explained by המּים שׁקתות water-troughs), to which the flock came to drink, in front of the animals, in order that, if copulation took place at the drinking time, it might occur near the mottled sticks, and the young be speckled and spotted in consequence. ויּחמנה a rare, antiquated form for ותּחמנה from חמם, and ויּחמוּ for ויּחמוּ imperf. Kal of יחם equals חמם. This artifice was founded upon a fact frequently noticed, particularly in the case of sheep, that whatever fixes their attention in copulation is marked upon the young (see the proofs in Bochart, Hieroz. 1, 618, and Friedreich zur Bibel 1, 37ff.). - Secondly (Genesis 30:40), Jacob separated the speckled animals thus obtained from those of a normal colour, and caused the latter to feed so that the others would be constantly in sight, in order that he might in this way obtain a constant accession of mottled sheep. As soon as these had multiplied sufficiently, he formed separate flocks (viz., of the speckled additions), "and put them not unto Laban's cattle;" i.e., he kept them apart in order that a still larger number of speckled ones might be procured, through Laban's one-coloured flock having this mottled group constantly in view.