---
title: "Clarke"
description: "Verse Genesis 30:1. Give me children, or else I die. — This is a most reprehensible speech, and argues not only envy and jealousy, but also a total want o"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30"
---

![Clarke](/images/commentaries/clarkes-commentary.jpg)

 The Clarke's Commentary
 
Include 66 books
 
Denomination: arminianism
 
 GenesisExodusLeviticusNumbersDeuteronomyJoshuaJudgesRuth1 Samuel2 Samuel1 Kings2 Kings1 Chronicles2 ChroniclesEzraNehemiahEstherJobPsalmsProverbsEcclesiastesSong Of SolomonIsaiahJeremiahLamentationsEzekielDanielHoseaJoelAmosObadiahJonahMicahNahumHabakkukZephaniahHaggaiZechariahMalachiMatthewMarkLukeJohnActsRomans1 Corinthians2 CorinthiansGalatiansEphesiansPhilippiansColossians1 Thessalonians2 Thessalonians1 Timothy2 TimothyTitusPhilemonHebrewsJames1 Peter2 Peter1 John2 John3 JohnJudeRevelation 1234567891011121314151617181920212223242526272829303132333435363738394041424344454647484950 

Verse [Genesis 30:1](../../../kjv/genesis/30/1). ***Give me children, or else I die.*** — This is a most reprehensible speech, and argues not only *envy* and *jealousy*, but also a total want of dependence on God. She had the greatest share of her husband's affection, and yet was not satisfied unless she could engross all the privileges which her sister enjoyed! How true are those sayings, *Envy is as rottenness of the bones*! and, *Jealousy is as cruel as the grave*!

Verse [Genesis 30:2](../../../kjv/genesis/30/2). ***Am I in God's stead*** — Am I greater than God, to give thee what *he* has refused?

Verse [Genesis 30:3](../../../kjv/genesis/30/3). ***She shall bear upon my knees*** — The handmaid was the sole property of the mistress, as has already been remarked in the case of Hagar; and therefore not only all her labour, but even the children borne by her, were the property of the mistress. These female slaves, therefore, bore children *vicariously* for their mistresses; and this appears to be the import of the term, *she* *shall bear upon my knees*.
***That I may also have children by her.*** — ואבנה ממנה *veibbaneh* *mimmennah, and I shall be built up by her*. Hence בן *ben, a son* or *child*, from בנה *banah, to build*; because, as a house is formed of the stones, &c., that enter into its composition, so is a family by children.

Verse [Genesis 30:6](../../../kjv/genesis/30/6). ***Called she his name Dan.*** — Because she found God had *judged* for her, and *decided* she should have a son by her handmaid; hence she called his name דן *dan, judging*.

Verse [Genesis 30:8](../../../kjv/genesis/30/8). ***She called his name Naphtali*** — נפתלי *naphtali, my* *wrestling*, according to the common mode of interpretation; but it is more likely that the root פתל *pathal* signifies to *twist* or *entwine*. Hence Mr. Parkhurst translates the verse, "*By the* *twistings*-agency or operation, of God, *I am entwisted with my* *sister*; that is, my family is now *entwined* or *interwoven* with my sister's family, and has a chance of producing the promised Seed." The *Septuagint, Aquila*, and the *Vulgate*, have nearly the same meaning. It is, however, difficult to fix the true meaning of the original.

Verse [Genesis 30:11](../../../kjv/genesis/30/11). ***She called his name Gad.*** — This has been variously translated. גד *gad*, may signify a *troop*, an *army*, a *soldier*, a *false god*, supposed to be the same as *Jupiter* or *Mars*; for as Laban appears to have been, if not an idolater, yet a dealer in a sort of judicial astrology, (see [Genesis 31:19](../../../kjv/genesis/31/19)), Leah, in saying בגד *bagad*, which we translate *a troop cometh*, might mean, *By* or *with the assistance of Gad*-a particular *planet* or *star*, *Jupiter* possibly, I have gotten this son; therefore she called him after the name of that planet or star from which she supposed the succour came. [Genesis 31:19](../../../kjv/genesis/31/19). The Septuagint translate it εν τυχη, *with good fortune*; the Vulgate, *feliciter*, happily; but in all this diversity our own translation may appear as probable as any, if not the genuine one, בא גד *ba gad*, for the *keri*, or marginal reading, has it in *two* words, *a troop cometh*; whereas the *textual* reading has it only in one, בגד *bagad, with a troop*. In the Bible published by *Becke*, 1549, the word is translated as an exclamation, *Good luck*!

Verse [Genesis 30:13](../../../kjv/genesis/30/13). ***And Leah said, Happy am I*** — באשרי *beoshri, in my* *happiness*, therefore she called his name אשר *asher*, that is, *blessedness* or *happiness*.

Verse [Genesis 30:14](../../../kjv/genesis/30/14). ***Reuben - found mandrakes*** — דודאים *dudaim*. What these were is utterly unknown, and learned men have wasted much time and pains in endeavouring to guess out a probable meaning. Some translate the word *lilies*, others *jessamine*, others *citrons*, others *mushrooms*, others *figs*, and some think the word means *flowers*, or *fine flowers* in general. *Hasselquist*, the intimate friend and pupil of *Linne*, who travelled into the Holy Land to make discoveries in natural history, imagines that the plant commonly called *mandrake* is intended; speaking of Nazareth in Galilee he says: "What I found most remarkable at this village was a great number of *mandrakes* which grew in a vale below it. I had not the pleasure to see this plant in blossom, the *fruit now* (May 5th, O. S.) *hanging ripe to the stem*, which lay withered on the ground. From the season in which *this mandrake* blossoms and ripens fruit, one might form a conjecture that it was Rachel's *dudaim*. These were brought her in the *wheat harvest*, which in Galilee is in *the month of May*, about this time, and the mandrake was now in fruit." Both among the Greeks and orientals this plant was held in high repute, as being of a prolific virtue, and helping conception; and from it *philtres* were made, and this is favoured by the meaning of the original, *loves*, i.e., incentives to matrimonial connections: and it was probably on this account that Rachel desired them. The whole account however is very obscure.

Verse [Genesis 30:15](../../../kjv/genesis/30/15). ***Thou hast taken my husband*** — It appears probable that Rachel had found means to engross the whole of Jacob's affection and company, and that she now agreed to let him visit the tent of Leah, on account of receiving some of the fruits or plants which Reuben had found.

Verse [Genesis 30:16](../../../kjv/genesis/30/16). ***I have hired thee*** — We may remark among the Jewish women an intense desire of having children; and it seems to have been produced, not from any peculiar affection for children, but through the hope of having a share in the blessing of Abraham, by bringing forth *Him* in whom all the nations of the earth were to be blessed.

Verse [Genesis 30:18](../../../kjv/genesis/30/18). ***God hath given me my hire*** — שכרי *sechari*. *And she* *called his name Issachar*, יששכר, This word is compounded of יש *yesh*, IS, and שכר *sachar*, WAGES, from שכר *sachar*, to *content, satisfy, saturate*; hence a satisfaction or compensation for work done, &c.

Verse [Genesis 30:20](../../../kjv/genesis/30/20). ***Now will my husband dwell with me*** — יזבלני *yizbeleni*; and she called his name *Zebulun*, זבל a dwelling or *cohabitation*, as she now expected that Jacob would *dwell* with *her*, as he had before dwelt with *Rachel*.

Verse [Genesis 30:21](../../../kjv/genesis/30/21). ***And called her name Dinah.*** — דינה *dinah, judgment*. As Rachel had called her son by Bilhah DAN, [Genesis 30:6](../../../kjv/genesis/30/6), so Leah calls her daughter DINAH, God having *judged* and determined for her, as well as for her sister in the preceding instance.

Verse [Genesis 30:22](../../../kjv/genesis/30/22). ***And God hearkened to her*** — After the severe reproof which Rachel had received from her husband, [Genesis 30:2](../../../kjv/genesis/30/2), it appears that she sought God by prayer, and that he heard her; so that her prayer and faith obtained what her impatience and unbelief had prevented.

Verse [Genesis 30:24](../../../kjv/genesis/30/24). ***She called his name Joseph*** — יוסף *Yoseph, adding*, or *he who adds*; thereby prophetically declaring that God would *add* *unto her another son*, which was accomplished in the birth of *Benjamin*, [Genesis 35:18](../../../kjv/genesis/35/18).

Verse [Genesis 30:25](../../../kjv/genesis/30/25). ***Jacob said unto Laban, Send me away*** — Having now, as is generally conjectured, fulfilled the *fourteen* years which he had engaged to serve for Leah and Rachel. See [Genesis 30:26](../../../kjv/genesis/30/26), and conclusion of *Clarke's notes "*[Genesis 31:55](../../../kjv/genesis/31/55)*"*.

Verse [Genesis 30:27](../../../kjv/genesis/30/27). ***I have learned by experience*** — נחשתי *nichashti*, from נחש *nachash*, to *view attentively*, to *observe*, to *pry into.* I have diligently considered the whole of thy conduct, and marked the increase of my property, and find that the Lord hath blessed me for thy sake. For the meaning of the word נחש *nachash*, [Genesis 3:1](../../../kjv/genesis/3/1), &c.

Verse [Genesis 30:30](../../../kjv/genesis/30/30). ***For it was little which thou had before I*****came**] Jacob takes advantage of the concession made by his father-in-law, and asserts that it was for his sake that the Lord had blessed him: *Since my coming*, לרגלי leragli, according to my footsteps - every step I took in thy service, God prospered to the multiplication of thy flocks and property.
***When shall I provide for mine own house*** — Jacob had already laid his plan; and, from what is afterwards mentioned, we find him using all his *skill* and *experience* to provide for his family by a rapid increase of his flocks.

Verse [Genesis 30:32](../../../kjv/genesis/30/32). ***I will pass through all thy flock*** — צאן *tson*, implying, as we have before seen, all *smaller cattle*, such as *sheep, goats*, c.
***All the speckled and spotted cattle*** — שה *seh*, which we translate *cattle*, signifies the *young* either of *sheep* or *goats,* what we call a *lamb* or a *kid*. *Speckled*, נקד nakod, signifies interspersed with *variously coloured spots*.
***Spotted*** — טלוא *talu*, spotted with large spot either of the same or different colours, from טלא *tala*, to *patch*, to *make* *party-coloured* or *patch-work* see [Ezekiel 16:16](../../../kjv/ezekiel/16/16). I have never seen such sheep as are here described but in the islands of Zetland. There I have seen the most beautiful *brown*, or fine *chocolate* colour among the sheep; and several of the *ring-streaked, spotted,* *speckled*, and *piebald* among the same; and some of the latter description I have brought over, and can exhibit a specimen of Jacob's flock brought from the North Seas, feeding in Middlesex.
***And all the brown*** — חום *chum*. I should rather suppose this to signify a lively *brown*, as the root signifies to be *warm* or *hot*.

Verse [Genesis 30:35](../../../kjv/genesis/30/35). ***The he-goats that were ring-streaked*** — התישים העקדים *hatteyashim haakuddim*, the *he-goats* that had *rings* of *black* or *other coloured hair* around their *feet* or *legs*.
It is extremely difficult to find out, from [Genesis 30:32](../../../kjv/genesis/30/32) and [Genesis 30:35](../../../kjv/genesis/30/35), in *what* the bargain of Jacob with his father-in-law properly consisted. It appears from [Genesis 30:32](../../../kjv/genesis/30/32), that Jacob was to have for his wages all the *speckled, spotted*, and *brown* among the sheep and the goats; and of course that all those which were not party-coloured should be considered as the property of Laban. But in [Genesis 30:35](../../../kjv/genesis/30/35) it appears that Laban separated all the *party-coloured* cattle, delivered them into the hands of *his own* *sons*; which seems as if he had taken these for his own property, and left the others to Jacob. It has been conjectured that Laban, for the greater security, when he had separated the party-coloured, which by the agreement belonged to Jacob, see [Genesis 30:32](../../../kjv/genesis/30/32), put them under the care of his own sons, while Jacob fed the flock of Laban, [Genesis 30:36](../../../kjv/genesis/30/36), three days' journey being between the two flocks. If therefore the flocks under the care of Laban's sons brought forth young that were all of *one colour*, these were put to the flocks of Laban under the care of Jacob; and if any of the flocks under Jacob's care brought forth *party-coloured* young, they were put to the flocks belonging to Jacob under the care of Laban's sons. This conjecture is not satisfactory, and the true meaning appears to be this: Jacob had agreed to take all the party-coloured for his wages. As he was now only beginning to act upon this agreement, consequently none of the cattle as yet belonged to him; therefore Laban separated from the flock, [Genesis 30:35](../../../kjv/genesis/30/35), all such cattle as Jacob might afterwards claim in consequence of his bargain, (for as yet he had no right;) therefore Jacob commenced his service to Laban with a flock that did not contain a single animal of the description of those to which he might be entitled; and the others were sent away under the care of Laban's sons, three days' journey from those of which Jacob had the care. The bargain, therefore, seemed to be wholly in favour of Laban; and to turn it to his own advantage, Jacob made use of the stratagems afterwards mentioned. This mode of interpretation removes all the apparent contradiction between [Genesis 30:32](../../../kjv/genesis/30/32) and [Genesis 30:35](../../../kjv/genesis/30/35), with which commentators in general have been grievously perplexed. From the whole account we learn that Laban acted with great *prudence* and *caution*, and Jacob with great *judgment*. Jacob had already served fourteen years; and had got no patrimony whatever, though he had now a family of *twelve* children, eleven *sons* and *one daughter*, besides his two wives, and their two maids, and several servants. See [Genesis 30:43](../../../kjv/genesis/30/43). It was high time that he should get some property for these; and as his father-in-law was excessively parsimonious, and would scarcely allow him to live, he was in some sort obliged to make use of stratagem to get an equivalent for his services. But did he not push this so far as to ruin his father-in-law's flocks, leaving him nothing but the refuse? See [Genesis 30:42](../../../kjv/genesis/30/42).

Verse [Genesis 30:37](../../../kjv/genesis/30/37). ***Rods of green poplar*** — לבנה לח *libneh lach*. The *libneh* is generally understood to mean the *white poplar*; and the word *lach*, which is here joined to it, does not so much imply *greenness* of *colour* as being *fresh*, in opposition to *witheredness*. Had they not been *fresh*- just cut off, he could not have pilled the bark from them.
***And of the hazel*** — לוז *luz*, the *nut* or *filbert tree*, translated by others the *almond tree*; which of the two is here intended is not known.
***And chestnut tree*** — ערמון *armon*, the *plane tree*, from ערם *aram*, he was *naked*. The plane tree is properly called by this name, because of the outer bark *naturally peeling off*, and leaving the tree *bare* in various places, having *smooth* places where it has fallen off. A portion of this bark the *plane tree* loses every year. The Septuagint translate it in the same way, πλατανος and its name is supposed to be derived from πλατυς, *broad*, on account of its *broad spreading branches*, for which the *plane tree* is remarkable. So we find the Grecian army in Homer, Il. ii., ver. 307, sacrificing καλη υπο πλατανιστω, under a beautiful plane tree.
***Pilled white streaks in them*** — Probably cutting the bark through in a *spiral line*, and taking it off in a certain breadth all round the rods, so that the rods would appear party-coloured, the *white* of the wood showing itself where the bark was stripped off.

Verse [Genesis 30:38](../../../kjv/genesis/30/38). ***And he set the rods which he had pilled before the**********flocks*** — It has long been an opinion that whatever makes a strong impression on the mind of a female in the time of conception and gestation, will have a corresponding influence on the mind or body of the fetus. This opinion is not yet rationally accounted for. It is not necessary to look for a miracle here; for though the fact has not been accounted for, it is nevertheless sufficiently plain that the effect does not exceed the powers of nature; and I have no doubt that the same modes of trial used by Jacob would produce the same results in similar cases. The finger of God works in nature myriads of ways unknown to us; we see effects without end, of which no rational cause can be assigned; it has pleased God to work thus and thus, and this is all that we know; and God mercifully hides the operations of his power from man in a variety of eases, that he may hide pride from him. Even with the little we know, how apt are we to be puffed up! We must adore God in a reverential silence on such subjects as these, confess our ignorance, and acknowledge that *nature* is the *instrument* by which he chooses to work, and that he performs all things according to the counsel of his own will, which is always infinitely *wise* and infinitely *good*.

Verse [Genesis 30:40](../../../kjv/genesis/30/40). ***Jacob did separate the lambs, c.*** — When Jacob undertook the care of Laban's flock, according to the agreement already mentioned, there were no party-coloured sheep or goats among them, therefore the *ring-streaked*, &c., mentioned in this verse, must have been born *since* the agreement was made and Jacob makes use of them precisely as he used the *pilled rods*, that, having these *before their eyes* during conception, the impression might be made upon their imagination which would lead to the results already mentioned.

Verse [Genesis 30:41](../../../kjv/genesis/30/41). ***Whensoever the stronger cattle did conceive*** — The word מקשרות *mekushsharoth*, which we translate *stronger*, is understood by several of the ancient interpreters as signifying the *early,* *first-born*, or *early spring* cattle; and hence it is opposed to עטפים *atuphim*, which we translate *feeble*, and which *Symmachus* properly renders δευτερογονοι, cattle of the *second birth*, as he renders the word *mekushsharoth* by πρωτογονοι, cattle of the *first* or *earliest birth*. Now this does not apply merely to *two births* from the same female in one year, which actually did take place according to the rabbins, the first in *Nisan*, about our *March*, and the second in *Tisri*, about our *September*; but it more particularly refers to *early* and *late lambs*, c., in the *same year* as those that are born just at the termination of winter, and in the very commencement of spring, are every way more valuable than those which were born later in the same spring. Jacob therefore took good heed not to try his experiments with those *late produced* *cattle*, because he knew these would produce a degenerate breed, but with the early cattle, which were *strong* and *vigorous*, by which his breed must be improved. Hence the whole flock of Laban must be necessarily injured, while Jacob's flock was preserved in a state of increasing perfection. All this proves a consummate knowledge in Jacob of his pastoral office. If extensive breeders in this country were to attend to the same plan, our breed would be improved in a most eminent degree. What a fund of instruction upon almost every subject is to be found in the sacred writings!

Verse [Genesis 30:43](../../../kjv/genesis/30/43). ***And the man increased exceedingly*** — No wonder, when he used such means as the above. And had *maid-servants*, and *men-servants*-he was obliged to increase *these* as his cattle multiplied. And *camels* and *asses*, to transport his tents, baggage, and family from place to place, being obliged often to *remove* for the benefit of pasturage.
We have already seen many difficulties in this chapter, and strange incidents, for which we are not able to account.
1. The vicarious bearing of children;
2. The nature and properties of the mandrakes;
3. The bargain of Jacob and Laban; and
4. The business of the party-coloured flocks produced by means of the females looking at the variegated rods.
These, especially the three last, may be ranked among the most difficult things in this book. Without encumbering the page with quotations and opinions, I have given the best sense I could; and think it much better and safer to confess *ignorance*, than, under the semblance of *wisdom* and *learning*, to multiply conjectures. Jacob certainly manifested much address in the whole of his conduct with Laban; but though nothing can excuse *overreaching* or *insincerity*, yet no doubt Jacob supposed himself justified in taking these advantages of a man who had greatly injured and defrauded him. Had Jacob got Rachel at first, for whom he had honestly and faithfully served seven years, there is no evidence whatever that he would have taken a second wife. Laban, by having imposed his eldest daughter upon him, and by obliging him to serve seven years for her who never was an object of his affection, acted a part wholly foreign to every dictate of justice and honesty; (for though it was a custom in that country not to give the younger daughter in marriage before the elder, yet, as he did not mention this to Jacob, it cannot plead in his excuse;) therefore, speaking after the manner of men, he had reason to expect that Jacob should repay him in his own coin, and right himself by whatever means came into his power; and many think that he did not transgress the bounds of justice, even in the business of the party-coloured cattle.
The talent possessed by Jacob was a most dangerous one; he was what may be truly called *a scheming* man; his wits were still at work, and as he *devised* so he executed, being as fruitful in *expedients* as he was in *plans*. This was the principal and the most prominent characteristic of his life; and whatever was excessive here was owing to his mother's tuition; she was evidently a woman who paid little respect to what is called *moral* *principle*, and sanctified *all kinds of means* by the goodness of the *end* at which she aimed; which in social, civil, and religious life, is the most dangerous principle on which a person can possibly act. In this art she appears to have instructed her son; and, unfortunately for himself, he was in some instances but too apt a proficient. Early habits are not easily rooted out, especially those of a bad kind. Next to the influence and grace of the Spirit of God is a good and religious education. Parents should teach their children to despise and abhor low cunning, to fear a lie, and tremble at an oath; and in order to be successful, they should illustrate their *precepts* by their own regular and conscientious *example*. How far God approved of the whole of Jacob's conduct I shall not inquire; it is certain that he attributes his success to Divine interposition, and God himself censures Laban's conduct towards him; see [Genesis 31:7-12](../../../kjv/genesis/31/7-12). But still he appears to have proceeded *farther* than this interposition authorized him to go, especially in the means he used to improve his own breed, which necessarily led to the deterioration of Laban's cattle; for, after the transactions referred to above, these cattle could be of but little worth. The whole account, with all its *lights* and *shades*, I consider as another proof of the impartiality of the Divine historian, and a strong evidence of the authenticity of the Pentateuch. Neither the spirit of *deceit*, nor the *partiality of friendship*, could ever pen such an account.

```json
{"@context":"https://schema.org","@graph":[{"@type":"WebSite","@id":"https://realbiblebelievers.com/#website","url":"https://realbiblebelievers.com","name":"Real Bible Believers","description":"RBB","publisher":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"potentialAction":[{"@type":"SearchAction","target":"https://realbiblebelievers.com/?s={search_term_string}","query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"ImageObject","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30#primaryimage","inLanguage":"en-US","url":"/images/missing.jpg","contentUrl":"/images/missing.jpg","width":640,"height":370,"caption":"Clarke's Commentary -  Genesis 30"},{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30#webpage","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30","name":"Clarke's Commentary -  Genesis 30","isPartOf":{"@id":"https://realbiblebelievers.com/#website"},"primaryImageOfPage":{"@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30#primaryimage"},"datePublished":null,"dateModified":null,"author":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"description":"Verse Genesis 30:1. Give me children, or else I die. — This is a most reprehensible speech, and argues not only envy and jealousy, but also a total want o","breadcrumb":{"@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30"]}]},{"@type":"BreadcrumbList","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/","url":"https://realbiblebelievers.com/","name":"Home"}},{"@type":"ListItem","position":2,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries","url":"https://realbiblebelievers.com/commentaries","name":"Commentaries"}},{"@type":"ListItem","position":3,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary","name":"Clarke's Commentary"}},{"@type":"ListItem","position":4,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis","name":"Genesis"}},{"@type":"ListItem","position":5,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/30","name":"30"}}]},{"@type":["Person","Organization"],"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509","image":{"@type":"ImageObject","@id":"https://realbiblebelievers.com/#personlogo","inLanguage":"en-US","url":"https://realbiblebelievers.com/android-chrome-512x512.png","contentUrl":"https://realbiblebelievers.com/android-chrome-512x512.png","width":512,"height":512},"logo":{"@id":"https://realbiblebelievers.com/#personlogo"},"sameAs":["https://twitter.com/RBiblebeliever","https://www.facebook.com/RBibleBelievers"]}]}
```