Genesis31
American Standard Version · Public Domain
1And he heard the words of Laban’s sons, saying, Jacob hath taken away all that was our father’s; and of that which was our father’s hath he gotten all this glory.
2And Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime.
3And Jehovah said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.
4And Jacob sent and called Rachel and Leah to the field unto his flock,
5and said unto them, I see your father’s countenance, that it is not toward me as beforetime; but the God of my father hath been with me.
6And ye know that with all my power I have served your father.
7And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
8If he said thus, The speckled shall be thy wages; then all the flock bare speckled: and if he said thus, The ringstreaked shall be thy wages; then bare all the flock ringstreaked.
9Thus God hath taken away the cattle of your father, and given them to me.
10And it came to pass at the time that the flock conceive, that I lifted up mine eyes, and saw in a dream, and, behold, the he-goats which leaped upon the flock were ringstreaked, speckled, and grizzled.
11And the angel of God said unto me in the dream, Jacob: and I said, Here am I.
12And he said, Lift up now thine eyes, and see: all the he-goats which leap upon the flock are ringstreaked, speckled, and grizzled: for I have seen all that Laban doeth unto thee.
13I am the God of Beth-el, where thou anointedst a pillar, where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy nativity.
14And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father’s house?
15Are we not accounted by him as foreigners? for he hath sold us, and hath also quite devoured our money.
16For all the riches which God hath taken away from our father, that is ours and our children’s: now then, whatsoever God hath said unto thee, do.
17Then Jacob rose up, and set his sons and his wives upon the camels;
18and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, to go to Isaac his father unto the land of Canaan.
19Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father’s.
20And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.
21So he fled with all that he had; and he rose up, and passed over the River, and set his face toward the mountain of Gilead.
22And it was told Laban on the third day that Jacob was fled.
23And he took his brethren with him, and pursued after him seven days’ journey; and he overtook him in the mountain of Gilead.
24And God came to Laban the Syrian in a dream of the night, and said unto him, Take heed to thyself that thou speak not to Jacob either good or bad.
25And Laban came up with Jacob. Now Jacob had pitched his tent in the mountain: and Laban with his brethren encamped in the mountain of Gilead.
26And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives of the sword?
27Wherefore didst thou flee secretly, and steal away from me, and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp;
28and didst not suffer me to kiss my sons and my daughters? now hast thou done foolishly.
29It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not to Jacob either good or bad.
30And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
31And Jacob answered and said to Laban, Because I was afraid: for I said, Lest thou shouldest take thy daughters from me by force.
32With whomsoever thou findest thy gods, he shall not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.
33And Laban went into Jacob’s tent, and into Leah’s tent, and into the tent of the two maid-servants; but he found them not. And he went out of Leah’s tent, and entered into Rachel’s tent.
34Now Rachel had taken the teraphim, and put them in the camel’s saddle, and sat upon them. And Laban felt about all the tent, but found them not.
35And she said to her father, Let not my lord be angry that I cannot rise up before thee; for the manner of women is upon me. And he searched, but found not the teraphim.
36And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast hotly pursued after me?
37Whereas thou hast felt about all my stuff, what hast thou found of all thy household stuff? Set it here before my brethren and thy brethren, that they may judge betwixt us two.
38These twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flocks have I not eaten.
39That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night.
40Thus I was; in the day the drought consumed me, and the frost by night; and my sleep fled from mine eyes.
41These twenty years have I been in thy house; I served thee fourteen years for thy two daughters, and six years for thy flock: and thou hast changed my wages ten times.
42Except the God of my father, the God of Abraham, and the Fear of Isaac, had been with me, surely now hadst thou sent me away empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight.
43And Laban answered and said unto Jacob, The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children whom they have borne?
44And now come, let us make a covenant, I and thou; and let it be for a witness between me and thee.
45And Jacob took a stone, and set it up for a pillar.
46And Jacob said unto his brethren, Gather stones; and they took stones, and made a heap: and they did eat there by the heap.
47And Laban called it Jegar-saha-dutha: but Jacob called it Galeed.
48And Laban said, This heap is witness between me and thee this day. Therefore was the name of it called Galeed:
49and Mizpah, for he said, Jehovah watch between me and thee, when we are absent one from another.
50If thou shalt afflict my daughters, and if thou shalt take wives besides my daughters, no man is with us; see, God is witness betwixt me and thee.
51And Laban said to Jacob, Behold this heap, and behold the pillar, which I have set betwixt me and thee.
52This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.
53The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the Fear of his father Isaac.
54And Jacob offered a sacrifice in the mountain, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mountain.
55And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.
Study Guide
Public-domain commentary and original-language notes for Genesis 31.
Chapter Summary
In this chapter: Jacob departs secretly. (1–21). Laban pursues Jacob. (23–35). Jacob's complaint of Laban's conduct. (36–42). Their covenant at Galeed. (43–55).
vv1-21
The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not fear. The perils which surround us are so many, that nothing else can really encourage our hearts. To remember favoured seasons of communion with God, is very refreshing when in difficulties; and we should often recollect our vows, that we fail not to fulfil them.
vv22-35
God can put a bridle in the mouth of wicked men, to restrain their malice, though he do not change their hearts. Though they have no love to God's people, they will pretend to it, and try to make a merit of necessity. Foolish Laban! to call those things his gods which could be stolen! Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not. Those who commit their cause to God, are not forbidden to plead it themselves with meekness and fear. When we read of Rachel's stealing her father's images, what a scene of iniquity opens! The family of Nahor, who left the idolatrous Chaldees; is this family itself become idolatrous? It is even so. The truth seems to be, that they were like some in after-times, who sware by the Lord and by Malcham, Zep 1:5; and like others in our times, who wish to serve both God and mammon. Great numbers will acknowledge the true God in words, but their hearts and houses are the abodes of spiritual idolatry. When a man gives himself up to covetousness, like Laban, the world is his god; and he has only to reside among gross idolaters in order to become one, or at least a favourer of their abominations.
vv36-42
If Jacob were willingly consumed with heat in the day, and frost by night, to become the son-in-law of Laban, what should we refuse to endure, to become the sons of God? Jacob speaks of God as the God of his father; he thought himself unworthy to be regarded, but was beloved for his father's sake. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread.
Key Words
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
לָבָן: Laban, a Mesopotamian; also a place in the Desert
אָמַר: to say (used with great latitude)
יַעֲקֹב: Jaakob, the Israelitish patriarch
לָקַח: to take (in the widest variety of applications)
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
אָב: father, in a literal and immediate, or figurative and remote application
Cross References
Genesis 31The God of Bethel recalls his initial appearance and covenant promises to Jacob in Gen 28.
Supported by Matthew Poole, John Calvin, JFB
Jacob reiterates the change of his wages ten times, mirroring his earlier complaint in verse 7.
Supported by Matthew Poole, John Calvin
Fulfills the promise made at Bethel that God would bring Jacob back to this land.
Supported by Matthew Henry, JFB
Direct reference to Jacob setting up and anointing the stone pillar at Bethel.
Supported by Matthew Poole, John Calvin
Direct reference to the vow Jacob made to God at Bethel when fleeing Esau.
Supported by Matthew Poole, John Calvin
Explains what Laban means by "my gods," referring to the teraphim Rachel had secretly stolen.
Supported by Matthew Henry, Matthew Poole, John Calvin
Narrative parallel where a patriarch unwittingly pronounces a death sentence over a loved one for a hidden item.
Supported by Matthew Poole
Highlights Laban's injustice; under later Mosaic law, shepherds were not liable for beasts torn by predators.
Supported by Matthew Poole, John Calvin
Refers to God's direct intervention yesternight when He warned Laban not to harm Jacob.
Supported by Matthew Henry, John Calvin, JFB
Jacob setting up a stone pillar here echoes his previous action and vow at Bethel.
Supported by Matthew Poole, John Calvin
Parallels the use of 'glory' to describe the prideful accumulation of worldly wealth.
Supported by Matthew Poole
Biblical usage where 'glory' refers to physical wealth and earthly prosperity.
Supported by Matthew Poole
Jacob later details the intense, loyal labor he refers to here.
Supported by Matthew Henry, JFB
Idiomatic use of 'ten times' to denote an indefinite, frequent number.
Supported by Matthew Poole
Another instance of 'ten times' meaning repeatedly or many times.
Supported by Matthew Poole
Scriptural idiom where 'ten' indicates a completed or frequent number.
Supported by Matthew Poole
Contrast with parents who ought to lay up for children, whereas Laban devoured theirs.
Supported by Matthew Poole
Identifies the stolen images specifically as Laban's household 'gods'.
Supported by Matthew Henry
Later reference in the same discourse confirming God's protection of Jacob from Laban's power.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Echoes Laban's absurd distress over stolen man-made deities, later repeated by Micah.
Supported by Matthew Henry
Prophetic summary of Jacob's flight and grueling, faithful shepherd service in Syria.
Supported by Matthew Poole, John Calvin
Hosea recounts Jacob's long, hard service for a wife in Syria.
Supported by John Calvin
Verbal link to the title 'the fear of Isaac' by which Jacob swears.
Supported by Matthew Henry, John Calvin
Parallels Abraham making a covenant of peace and mutual boundary respect with Abimelech.
Supported by Matthew Henry, John Calvin
Parallels Isaac's covenant with Abimelech, sealed with an oath and a shared meal.
Supported by Matthew Henry, John Calvin
Laban invokes Nahor's father (Terah), referencing the family's Mesopotamian origin before Abraham's call.
Supported by Matthew Henry, John Calvin
Illustrates how right work and success draw the painful envy of neighbors.
Supported by JFB
Refers back to the original breeding agreement made between Jacob and Laban.
Supported by Matthew Poole
Connects the 'images' (teraphim) Rachel stole to illicit household idolatrous consultation.
Supported by Matthew Henry
Provides the ceremonial and physical context for Rachel's excuse of the "custom of women."
Supported by Matthew Poole
Jacob's sacrificial shepherd care contrasts sharply with the hireling who flees and neglects the flock.
Supported by Matthew Henry, John Calvin
Illuminates Laban's unjust intent to send Jacob away empty, forbidden in later law.
Supported by Matthew Henry
A stone set up as a physical witness to hear and testify of a covenant.
Supported by Matthew Henry
God invoked as a witness between a husband and the wife of his youth.
Supported by Matthew Henry
Highlights the idolatrous background of Laban's line (Terah's family serving other gods).
Supported by Matthew Henry, John Calvin
Fulfills Laban's earlier stated desire to kiss his daughters and grandchildren before parting.
Supported by Matthew Henry, JFB