Genesis31
English Standard Version
1Now Jacob of were , has was our , and was our he has .
2And that did regard him with .
3Then the Lord to , to the of your and to your , and I will be with you.
4So and and into the where his was
5and to them, I your does not regard me with he did . But the of my has with me.
6 that I have your with my ,
7yet your has me and my . But did him to .
8 he , The shall be your , then the ; and he , The shall be your , then the .
9Thus has the of your and them to me.
10In the of the I my and in a that the that with the were , , and .
11Then the of to me in the , , and I , Here I !
12And he , Lift your and , the that with the are , , and , for I have that is to you.
13I am the of , where you and a to me. Now , from this and to the of your .
14Then and and to him, Is there any or left to in our ?
15Are we by him as ? For he has us, and he has our .
16 the that has our belongs to us and to our . then, has to you, .
17So and his and his on .
18He his , his he had , the in his he had in , to to the of to his .
19 had to his , and her .
20And the , him that he intended to .
21He with that he had and and the , and his toward the of .
22When it was on the had ,
23he his with him and him and him into the of .
24But to the in a by and to him, Be to , .
25And . Now had his in the , and with his tents in the of .
26And to , have you , that you have and my of the ?
27 did you and , and did me, so that I might have with and , with and ?
28And why did you me to my and my farewell? you have .
29It in my to you . But the of your to me , , Be not to to , .
30And you you for your , but did you my ?
31 and to , I was , I your from me by .
32Anyone you your shall . In the of our I that is yours, and it. Now did that had them.
33So went and into and into the of the , but he did them. And he of and .
34Now had the and them in the and them. about the , but did .
35And she to her , Let my be I , for the of is upon me. So he but did the .
36Then became and . to , is my ? is my , you have ?
37 you have my ; have you of your ? it my and your , that they may us .
38These I have been with you. Your and your have , and I have the of your .
39What was by wild beasts I did to you. I bore the of it myself. From my you it, whether by or by .
40There I was: by the me, and the by , and my from my .
41These I have been in your . I you for your , and for your , and you have my .
42 the of my , the of and the of , had not been on my side, you would have . my and the of my and you .
43Then and to , The are my , the are my , the are my , and that you is mine. But can I this for these my for their they have ?
44 , let us a , you and I. And let it be a you and .
45So a and set it as a .
46And to his , . And they and a , and they the .
47 it , but it .
48 , is a you and . he it ,
49and , he , The Lord you and , we are out .
50 you my , or you my , although is with us, , is you and .
51Then to , See this and the , which I have you and .
52 is a , and the is a , I will pass to you, and you will pass and to me, to do .
53The of and the of , the of their , . So by the of his ,
54and in the and his to . They and spent the in the .
55 in the and his and his and them. Then and .
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.
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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