Genesis 29:2

Gen 29:2 And he looked, and behold a well in the field, and, lo, there [were] three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone [was] upon the well’s mouth.

Ver. 2. Three flocks of sheep lying by it.] Semblably Christ, the chief Shepherd, "feeds" and "leads his flock to the lively fountains of waters"; {Rev 7:16-17 Psa 23:2} commanding his under shepherds, the ministers, to roll away the stone, by opening the promises, that his sheep may drink "water with joy out of those wells of salvation". {Isa 12:3}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 29:2. Behold a well in the field — Providence brought him to the very field where his uncle’s flocks were to be watered, and there he met with Rachel, who was to be his wife. The Divine Providence is to be acknowledged in all the little circumstances which concur to make a journey or other undertaking comfortable and successful. If, when we are at a loss, we meet with those seasonably that can direct us; if we meet with a disaster, and those are at hand that will help us; we must not impute it to chance, but to the providence of God. Our ways are ways of pleasantness, if we continually acknowledge God in them. A great stone was on the well’s mouth — This might be intended either to prevent the lambs of the flock from being drowned in it; or to secure the water, which was and still is scarce in that country; or to save the well from receiving damage from the heat of the sun, or the sand put into motion by the winds, which, probably, would soon have filled and stopped it up. This last we know is the reason why they cover their wells in Arabia, and several other parts of the East.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

29:2-12 Jacob’s meeting Rachel at the well was providentially timed by the sovereign God who was leading Jacob to fulfillment of the promises (cp. 24:12-20). The well was a reminder of God’s blessing (cp. 16:13-14; 21:19; 26:19-25, 33).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thus he was directed by the only providence of God, who brought him also to Laban’s house.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And he looked, &c.--As he approached the place of his destination, he, according to custom, repaired to the well adjoining the town where he would obtain an easy introduction to his relatives.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Three flocks of sheep] צאן tson, small cattle, such as sheep, goats, c. See Clarke on Ge 12:16. Sheep, in a healthy state, seldom drink in cold and comparatively cold countries: but it was probably different in hot climates. The three flocks, if flocks and not shepherds be meant, which were lying now at the well, did not belong to Laban, but to three other chiefs; for Laban's flock was yet to come, under the care of Rachel, Ge 29:6.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) Behold a well in the field.—This was not the well whence Rebekah drew the water; for it was in the field, the open pasture ground, whereas Rebekah’s well was just outside the city (Gen_24:11), and she obtained the water by going down the steps which led to it (Gen_24:16).

A great stone was upon the well’s mouth.—The region round Haran, though fertile, is very dry, and the chief use of the stone was to prevent the well from being choked with sand. As the proper translation is the stone upon the well’s mouth was great, it would also serve to prevent the well from being used, except at fixed times; for it probably required the strength of two or three men (comp. Robinson, Bibl. Res. ii. 180) to remove it; nor does the language of Gen_29:10 necessarily imply that Jacob rolled it away without the aid of others. Besides this, the stone may have marked that the well was private property: for, as we have seen in the account of the covenants of Abraham and Isaac with Abimelech, no possession was morevalued than that of wells. And as we find the shepherds all waiting for Rachel, and that immediately on her arrival the stone is rolled away, and her sheep watered first, while the rest, though they had been there long before her, yet have to bide their time till her wants are supplied, it is probable that Laban had at least a first claim upon its enjoyment. No such courtesy was shown to the daughters of Jethro (Exo_2:17).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. in the field] There is no exact description of the place where this well was. It was not, apparently, the same as “the well of water,” “without the city,” in Gen_24:11.

for out of that well] This clause and Gen_29:3 are parenthetical, describing the custom of the country, i.e. “they were wont to water”: “were wont to roll and put the stone again.”

the stone upon the well’s mouth] A well was a cistern or tank, often covered with a large stone requiring two or three men to remove it. This stone protected the water from the rays of the sun and from mischief or pollution. In the present instance the well seems to have belonged to the community, and was not opened for use, until all the herdsmen and shepherds had come.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he looked, and behold a well in the field,.... Near Haran; he might purposely look out for a well, as knowing that there people frequently came for water for their families, or shepherds to water their flocks, of whom he might get intelligence concerning Laban's family, and where they dwelt; or he might lookout for this particular well, where his grandfather's servant had met with his mother Rebekah, of which he had been informed, and very probably had some directions how to find it: of this well; see Gill on Gen 24:11; to which may be added what another traveller says (z), there is in this city (Orpha, the same with Haran) a fountain, which both Jews, Armenians, and Turks, reported unto us was Jacob's well, and that here he served his uncle Laban: near Alexandretta is a fine well, called Jacob's well, and its water is excellent; not far from which the Greeks say are the remains of Laban's house (a):

and, lo, there were three flocks of sheep lying by it; in order to be watered, when it should be opened:

for out of that well they watered the flocks; the shepherds:

and a great stone was upon the well's mouth; so that until that was rolled off, they could not be watered, which was the reason of their lying by it: this stone was laid upon it, partly to keep the water from flowing out, and being wasted, that there might be a sufficiency for the flocks; and partly to keep the water pure and clean, that it might be wholesome for the flocks, as well as entire for the use of those that had a property in it.

(z) Cartwright's Preacher's Travels, p. 15. (a) Egmont and Heyman's Travels, vol. 2. p. 329.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Stone. Not of such an immoderate size but that Jacob could remove it. In that country water was scarce, and preserved with care. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They, i.e. the people belonging to that place, watered; or, the flocks were watered; it is an impersonal speech.

A great stone was upon the well’s mouth, to preserve the water, which was scarce in those parts, and to keep it pure.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Behold a well in the field — Compare the similar account of Eliezer meeting Rebekah at a well. Gen_24:11-28. That well, however, was “without the city,” but evidently quite near the city; this is more remote, in the field. There the women came out towards evening to draw water for drinking; here shepherds with their flocks were resting, waiting for the time to open the well. That well was not covered, and one could go down to it; this was covered by a great stone, and seems to have been a cistern, like those of which Robinson writes: “Over most of the cisterns is laid a broad and thick flat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole we found in many cases covered with a heavy stone, which it would require two or three men to roll away.” — Biblical Researches, vol. i, p. 490.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Providence brought him to the very field where his uncle's flock's were to be watered, and there he met with Rachel that was to be his wife. The Divine Providence is to be acknowledged in all the little circumstances which concur to make a journey or other undertaking comfortable and successful. If, when we are at a loss, we meet with those seasonably that can direct us; if we meet with a disaster, and those are at hand that will help us; we must not say it was by chance, but it was by providence: our ways are ways of pleasantness, if we continually acknowledge God in them. The stone on the well's mouth was either to secure their property in it, for water was scarce, to save the well from receiving damage from the heat of the sun, or to prevent the lambs of the flock from being drowned in it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ישקו העדרים THEY GAVE THE DROVES DRINK —the shepherds used to water the flocks: this verse uses an elliptical phrase (omitting the subject “the shepherds”).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND HE LOOKED, AND BEHOLD A WELL IN THE FIELD, AND LO THREE FLOCKS OF SHEEP LYING THERE BY IT. Scripture tells this story at length in order to let us know that they that wait for the Eternal shall renew their strength, and the fear of Him gives strength. For here our father Jacob is coming from the journey and he is tired, yet he alone rolls away the stone, a task which required all the shepherds. The many shepherds and all the watchmen of the three flocks of sheep could not shift the rock.With respect to this chapter, our Rabbis in Bereshith Rabbah also have a secret which alludes to the future. For it happened to him that he came to Haran by way of the well, and only three of all the flocks were gathered. He arrived at the time when the stone was yet upon the mouth of the well, and the flocks waited for the water thereof. Likewise, the matter which is narrated here is all for the purpose of letting it be known that Jacob will succeed in this venture and will have children worthy of the fulfillment of this allusion. For the well alludes to the Sanctuary, and the three flocks of sheep are symbolic of the pilgrims ascending to the Sanctuary during the three festivals., and Succoth. See Deuteronomy 16:16. The expression, For out of that well they watered the flocks, alludes to the fact that they drew holy inspiration from the pilgrimages to the Sanctuary. It may be that it alludes to the verse, For out of Zion shall go forth Torah — which has been likened to water, 55:1, Baba Kamma 17a. and the word of the Eternal from Jerusalem. — And thither were all the flocks gathered — from the entrance of Hamath unto the Brook of Egypt.. — And they rolled the stone from the well’s mouth and watered, for they drew holy inspiration therefrom. And they put the stone back to lie dormant until the next festival.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

וירא והנה באר.. רבצים עליה, the word עליה means “near it,” just as in Numbers 2,20 when the positions of the various army groups of the Israelites are described and the Torah writes ועליו מטה מנשה. The meaning clearly cannot be that the tribe of Menashe was positioned on top of the tribe of the tribe of Ephrayim, but that the tribe of Menashe was positioned close to the tribe of Ephrayim. The term על in the sense of “near, close by,” occurs numerous times in Scripture.

והאבן גדולה, seeing that there was no other source of water nearby to water the flocks of the people of Charan, the local people had placed an extremely large and heavy rock on top of it so that only in the presence of all the shepherds would the flocks be watered so as to ensure a fair distribution of the available water. This would also help to avoid wasting water remaining in the troughs when no other flock had already lined up at the troughs. Placing such a large stone on the well then was a device designed to help everyone entitled to this water to receive his fair share in the presence of all the shepherds.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.