Genesis 30:42
Context
42but when the flock was feeble, he did not put them in; so the feebler were Laban’s and the stronger Jacob’s. 43So the man became exceedingly prosperous, and had large flocks and female and male servants and camels and donkeys.



NASB ©1995

Parallel Verses
American Standard Version
but when the flock were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

Douay-Rheims Bible
But when the latter coming was, and the last conceiving, he did not put them. And those that were late ward, become Laban's: and they of the first time, Jacob's.

Darby Bible Translation
but when the sheep were feeble, he put them not in; so the feeble were Laban's, and the strong Jacob's.

English Revised Version
but when the flock were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

Webster's Bible Translation
But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

World English Bible
but when the flock were feeble, he didn't put them in. So the feebler were Laban's, and the stronger Jacob's.

Young's Literal Translation
and when the flock is feeble, he doth not set them; and the feeble ones have been Laban's, and the strong ones Jacob's.
Library
Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon
Lewis Bayly—The Practice of Piety

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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