Genesis 31:1

Brenton's Septuagint

And Jacob heard the words of the sons of Laban, saying, Jacob has taken all that was our father’s, and of our father’s property has he gotten all this glory.

Parallel Translations

Hebrew Names Version
He heard the words of Lavan's sons, saying, "Ya`akov has taken away all that was our father's. From that which was our father's, has he gotten all this wealth."

King James Version
And 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.

Lexham English Bible
Now he heard the words of the sons of Laban, saying, "Jacob has taken all that our father has," and "From that which was our father's he has gained all this wealth."

New Century Version
One day Jacob heard Laban's sons talking. They said, "Jacob has taken everything our father owned, and in this way he has become rich."

New English Translation
Jacob heard that Laban's sons were complaining, "Jacob has taken everything that belonged to our father! He has gotten rich at our father's expense!"

Amplified Bible
Jacob heard that Laban's sons were saying: "Jacob has taken away everything that was our father's, and from what belonged to our father he has acquired all this wealth and honor."

New American Standard Bible
Now Jacob heard the words of Laban's sons, saying, "Jacob has taken away all that was our father's, and from what belonged to our father he has made all this wealth."

Geneva Bible (1587)
Now he heard the words of Labans sonnes, saying, Iaakob hath taken away all that was our fathers, and of our fathers goods hath he gotten all this honour.

Legacy Standard Bible
Then Jacob heard the words of Laban's sons, saying, "Jacob has taken away all that belonged to our father, and from what belonged to our father he has made all this wealth."

Contemporary English Version
Jacob heard that Laban's sons were complaining, "Jacob is now a rich man, and he got everything he owns from our father."

Complete Jewish Bible
But then he heard what Lavan's sons were saying: "Ya‘akov has taken away everything that our father once had. It's from what used to belong to our father that he has gotten so rich."

Darby Translation
And he heard the words of Laban's sons, saying, Jacob has taken away all that was our father's, and of what was our father's he has acquired all this glory.

Easy-to-Read Version
One day Jacob heard Laban's sons talking. They said, "Jacob has taken everything that our father owned. He has become rich—and he has taken all this wealth from our father."

English Standard Version
Now Jacob heard that the sons of Laban were saying, "Jacob has taken all that was our father's, and from what was our father's he has gained all this wealth."

George Lamsa Translation
AND Jacob heard the words of Labans sons, saying, Jacob has taken away all that was our fathers; and of that which was our fathers has he acquired all of this wealth.

Good News Translation
Jacob heard that Laban's sons were saying, "Jacob has taken everything that belonged to our father. He got all his wealth from what our father owned."

Christian Standard Bible®
Now Jacob heard what Laban’s sons were saying: “Jacob has taken all that was our father’s and has built this wealth from what belonged to our father.”

Literal Translation
And he heard the words of the sons of Laban, saying, Jacob has taken away all that was to our father, and from that which was to our father he has gotten all this wealth.

Miles Coverdale Bible (1535)
He herde also of ye wordes of Labans children, that they sayde: Iacob hath brought all or fathers good vnto him self, & of oure fathers good hath he gotten these riches.

American Standard Version
And 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.

Bible in Basic English
Now it came to the ears of Jacob that Laban's sons were saying, Jacob has taken away all our father's property, and in this way he has got all this wealth.

Bishop's Bible (1568)
And he heard the wordes of Labans sonnes saying, Iacob hath take away all that was our fathers, and of our fathers [goodes] hath he gotten all his glorie.

JPS Old Testament (1917)
And 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 wealth.'

King James Version (1611)
And he heard the words of Labans sonnes, saying, Iacob hath taken away all that was our fathers; and of that which was of our fathers, hath hee gotten all this glory.

English Revised Version
And 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.

Berean Standard Bible
Now Jacob heard that Laban's sons were saying, "Jacob has taken away all that belonged to our father and built all this wealth at our father's expense."

Wycliffe Bible (1395)
Aftir that Jacob herde the wordis of the sones of Laban, that seiden, Jacob hath take awei alle thingis that weren oure fadris, and of his catel Jacob is maad riche, and noble.

Young's Literal Translation
And he heareth the words of Laban's sons, saying, `Jacob hath taken all that our father hath; yea, from that which our father hath, he hath made all this honour;'

Update Bible Version
And he heard the words of Laban's sons, saying, Jacob has taken away all that was our father's; and of that which was our father's he has gotten all this glory.

Webster's Bible Translation
And 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 obtained all this glory.

World English Bible
He heard the words of Laban's sons, saying, "Jacob has taken away all that was our father's. From that which was our father's, has he gotten all this wealth."

New King James Version
Now Jacob heard the words of Laban's sons, saying, "Jacob has taken away all that was our father's, and from what was our father's he has acquired all this wealth."

New Living Translation
But Jacob soon learned that Laban's sons were grumbling about him. "Jacob has robbed our father of everything!" they said. "He has gained all his wealth at our father's expense."

New Life Bible
Jacob heard the words of Laban's sons, saying, "Jacob has taken away all that our father had. He has become rich with what had belonged to our father."

New Revised Standard
Now Jacob heard that the sons of Laban were saying, "Jacob has taken all that was our father's; he has gained all this wealth from what belonged to our father."

J.B. Rotherham Emphasized Bible
Then heard he the words of the sons of Laban, saying, Jacob hath taken away all that belonged to our father; Yea out of what belonged to our father, hath he made all this wealth.

Douay-Rheims Bible
But after that he had heard the words of the sons of Laban, saying: Jacob hath taken away all that was our father’s, and being enriched by his substance is become great.

Revised Standard Version
Now Jacob heard that the sons of Laban were saying, "Jacob has taken all that was our father's; and from what was our father's he has gained all this wealth."

THE MESSAGE
Jacob learned that Laban's sons were talking behind his back: "Jacob has used our father's wealth to make himself rich at our father's expense." At the same time, Jacob noticed that Laban had changed toward him. He wasn't treating him the same.

New American Standard Bible (1995)
Now Jacob heard the words of Laban's sons, saying, "Jacob has taken away all that was our father's, and from what belonged to our father he has made all this wealth."

Contextual Overview

¹ And Jacob heard the words of the sons of Laban, saying, Jacob has taken all that was our father’s, and of our father’s property has he gotten all this glory. ² And Jacob saw the countenance of Laban, and behold it was not toward him as before. ³ And the Lord said to Jacob, Return to the land of thy father, and to thy family, and I will be with thee. ⁴ And Jacob sent and called Lea and Rachel to the plain where the flocks were. ⁵ And he said to them, I see the face of your father, that it is not toward me as before, but the God of my father was with me. ⁶ And ye too know that with all my might I have served your father. ⁷ But your father deceived me, and changed my wages for the ten lambs, yet God gave him not power to hurt me. ⁸ If he should say thus, The speckled shall be thy reward, then all the cattle would bear speckled; and if he should say, The white shall be thy reward, then would all the cattle bear white. ⁹ So God has taken away all the cattle of your father, and given them to me. ¹⁰ And it came to pass when the cattle conceived and were with young, that I beheld with mine eyes in sleep, and behold the he-goats and the rams leaping on the sheep and the she-goats, speckled and variegated and spotted with ash-coloured spots.

Bible Verse Review
  from Treasury of Scripure Knowledge

Jacob: Genesis 31:8, Genesis 31:9, Job 31:31, Psalms 57:4, Psalms 64:3, Psalms 64:4, Psalms 120:3-5, Proverbs 14:30, Proverbs 27:4, Ecclesiastes 4:4, Ezekiel 16:44, Titus 3:3

glory: "Glory" is here used for "wealth," riches, or property; since those who possess riches, generally make them the subject of glory. The original word cavod, signifies both "glory" and "weight." Genesis 45:13, Esther 5:11, Job 31:24, Job 31:25, Psalms 17:14, Psalms 49:16, Psalms 49:17, Ecclesiastes 4:4, Isaiah 5:14, Jeremiah 9:23, Matthew 4:8, 1 Timothy 6:4, 1 Peter 1:24

Reciprocal: Genesis 31:16 - which God Genesis 32:5 - have oxen Isaiah 10:3 - where Isaiah 16:14 - the glory

Cross-References

Genesis 31:3
And the Lord said to Jacob, Return to the land of thy father, and to thy family, and I will be with thee.

Genesis 31:4
And Jacob sent and called Lea and Rachel to the plain where the flocks were.

Genesis 31:5
And he said to them, I see the face of your father, that it is not toward me as before, but the God of my father was with me.

Genesis 31:8
If he should say thus, The speckled shall be thy reward, then all the cattle would bear speckled; and if he should say, The white shall be thy reward, then would all the cattle bear white.

Genesis 31:9
So God has taken away all the cattle of your father, and given them to me.

Genesis 31:16
All the wealth and the glory which God has taken from our father, it shall be our’s and our children’s; now then do whatsoever God has said to thee.

Genesis 31:17
And Jacob arose and took his wives and his children up on the camels;

Genesis 31:24
And God came to Laban the Syrian in sleep by night, and said to him, Take heed to thyself that thou speak not at any time to Jacob evil things.

Genesis 31:25
And Laban overtook Jacob; and Jacob pitched his tent in the mountain; and Laban stationed his brothers in the mount Galaad.

Genesis 45:13
Report, therefore, to my father all my glory in Egypt, and all things that ye have seen, and make haste and bring down my father hither.

Gill's Notes on the Bible

And he heard the words of Laban's sons,.... That is, Jacob, as is expressed in the Septuagint and Syriac versions, either with his own ears, overhearing their discourse in their tents, or in the field, or from the report of others, his wives or some of his friends, who thought proper to acquaint him with it; these were the sons of Laban, who had the care of the cattle committed to them, separated by the direction of Jacob, and with the consent of Laban, Genesis 30:35;

saying, Jacob hath taken away all that [was] our father's; meaning not precisely all that their father had, for that would have been a downright lie; for what was become of them that were committed to their care? besides, we afterwards read of Laban's shearing his sheep,

Genesis 31:19; but that all that Jacob had was their father's, and he had taken it away from him, if not by force and stealth, yet by fraud; and so Jacob might fear he would treat him in an ill manner, and therefore began to think it was high time for him to be gone:

and of [that] which [was] our father's hath he gotten all the glory; his many servants, numerous cattle, sheep, camels and asses, in which carnal men place all their happiness; or those riches, as the Targum of Jonathan, by which he got the name and glory of a rich man among men: and it was so far true what they say, that it was out of their father's flock that Jacob got all his increase; but then it was according to a covenant that Laban and he entered into, and therefore was obtained in a just and lawful manner.

Barnes' Notes on the Bible

- Jacob’s Flight from Haran

19. תרפים t^erāpı̂ym, Teraphim. This word occurs fifteen times in the Old Testament. It appears three times in this chapter, and nowhere else in the Pentateuch. It is always in the plural number. The root does not appear in Biblical Hebrew. It perhaps means “to live well,” intransitively (Gesenius, Roedig.), “to nourish,” transitively (Furst). The teraphim were symbols or representatives of the Deity, as Laban calls them his gods. They seem to have been busts (προτομαί protomai, Aquila) of the human form, sometimes as large as life 1 Samuel 19:13. Those of full size were probably of wood; the smaller ones may have been of metal. In two passages Judges 17:1-13; Judges 18:0; Hosea 3:4 they are six times associated with the ephod. This intimates either that they were worn on the ephod, like the Urim and Thummim, or more probably that the ephod was worn on them; in accordance with which they were employed for the purposes of divination Genesis 30:27; Zechariah 10:2. The employment of them in the worship of God, which Laban seems to have inherited from his fathers Joshua 24:2, is denounced as idolatry 1 Samuel 15:23; and hence, they are classed with the idols and other abominations put away by Josiah 2 Kings 23:24.

47. שׂהדוּתא יגר y^egar-śâhădûtā', Jegar-sahadutha, “cairn of witness” in the Aramaic dialect of the old Hebrew or Shemite speech. גלעד gal‛ēd, Gal‘ed; and גלעד gı̂l‛ād, Gil‘ad, “cairn of witness” in Hebrew especially so called (see Genesis 11:1-9).

49. מצפה mı̂tspâh, Mizpah, “watch-tower.”

Jacob had now been twenty years in Laban’s service, and was therefore, ninety-six years of age. It has now become manifest that he cannot obtain leave of Laban to return home. He must, therefore, either come off by the high hand, or by secret flight. Jacob has many reasons for preferring the latter course.

Genesis 31:1-13

Circumstances at length induce Jacob to propose flight to his wives. His prosperity provokes the envy and slander of Laban’s sons, and Laban himself becomes estranged. The Lord now commands Jacob to return, and promises him his presence to protect him. Jacob now opens his mind fully to Rachel and Leah. Rachel, we observe, is put first. Several new facts come out in his discourse to them. Ye know - Jacob appeals to his wives on this point - “that with all my might I served your father.” He means, of course, to the extent of his engagement. During the last six years he was to provide for his own house, as the Lord permitted him, with the full knowledge and concurrence of Laban. Beyond this, which is a fair and acknowledged exception, he has been faithful in keeping the cattle of Laban. “Your father deceived me, and changed my wages ten times;” that is, as often as he could.

If, at the end of the first year, he found that Jacob had gained considerably, though he began with nothing, he might change his wages every following half-year, and so actually change them ten times in five years. In this case, the preceding chapter only records his original expedients, and then states the final result. “God suffered him not to hurt me.” Jacob, we are to remember, left his hire to the providence of God. He thought himself bound at the same time to use all legitimate means for the attainment of the desired end. His expedients may have been perfectly legitimate in the circumstances, but they were evidently of no avail without the divine blessing. And they would become wholly ineffectual when his wages were changed. Hence, he says, God took the cattle and gave them to me. Jacob seems here to record two dreams, the former of which is dated at the rutting season. The dream indicates the result by a symbolic representation, which ascribes it rather to the God of nature than to the man of art. The second dream makes allusion to the former as a process still going on up to the present time. This appears to be an encouragement to Jacob now to commit himself to the Lord on his way home. The angel of the Lord, we observe, announces himself as the God of Bethel, and recalls to Jacob the pillar and the vow. The angel, then, is Yahweh manifesting himself to human apprehension.

Genesis 31:14-19

His wives entirely accord with his view of their father’s selfishness in dealing with his son-in-law, and approve of his intended departure. Jacob makes all the needful preparations for a hasty and secret flight. He avails himself of the occasion when Laban is at a distance probably of three or more days’ journey, shearing his sheep. “Rachel stole the teraphim.” It is not the business of Scripture to acquaint us with the kinds and characteristics of false worship. Hence, we know little of the teraphim, except that they were employed by those who professed to worship the true God. Rachel had a lingering attachment to these objects of her family’s superstitious reverence, and secretly carried them away as relics of a home she was to visit no more, and as sources of safety to herself against the perils of her flight.

Genesis 31:20-24

Laban hears of his flight, pursues, and overtakes him. “Stole the heart,” κλέπτειν νοῦν kleptein noun. The heart is the seat of the understanding in Scripture. To steal the heart of anyone is to act without his knowledge. The river. The Frat, near which, we may conclude, Jacob was tending his flocks. Haran was about seventy miles from the river, and therefore, Laban’s flocks were on the other side of Haran. “Toward mount Gilead;” about three hundred miles from the Frat. “On the third day.” This shows that Laban’s flocks kept by his sons were still three days’ journey apart from Jacob’s. His brethren - his kindred and dependents. “Seven days’ journey.” On the third day after the arrival of the messenger, Laban might return to the spot whence Jacob had taken his flight. In this case, Jacob would have at least five days of a start; which, added to the seven days of pursuit, would give him twelve days to travel three hundred English miles. To those accustomed to the pastoral life this was a possible achievement. God appears to Laban on behalf of Jacob, and warns him not to harm him. “Not to speak from good to bad” is merely to abstain from language expressing and prefacing violence.

Genesis 31:25-32

Laban’s expostulation and Jacob’s reply. What hast thou done? Laban intimates that he would have dismissed him honorably and affectionately, and therefore, that his flight was needless and unkind; and finally charges him with stealing his gods. Jacob gives him to understand that he did not expect fair treatment at his hands, and gives him leave to search for his gods, not knowing that Rachel had taken them.

Genesis 31:33-42

After the search for the teraphim has proved vain, Jacob warmly upbraids Laban. “The camel’s saddle.” This was a pack-saddle, in the recesses of which articles might be deposited, and on which was a seat or couch for the rider. Rachel pleads the custom of women as an excuse for keeping her seat; which is admitted by Laban, not perhaps from the fear of ceremonial defilement Leviticus 15:19-27, as this law was not yet in force, but from respect to his daughter and the conviction that in such circumstances she would not sit upon the teraphim. “My brethren and thy brethren” - their common kindred. Jacob recapitulates his services in feeling terms. “By day the drought;” caused by the heat, which is extreme during the day, while the cold is not less severe in Palestine during the night. “The fear of Isaac” - the God whom Isaac fears. Judged - requited by restraining thee from wrong-doing.

Genesis 31:43-47

Laban, now pacified, if not conscience-stricken, proposes a covenant between them. Jacob erects a memorial pillar, around which the clan gather a cairn of stones, which serves by its name for a witness of their compact. “Jegar-sahadutha.” Here is the first decided specimen of Aramaic, as contradistinguished from Hebrew. Its incidental appearance indicates a fully formed dialect known to Jacob, and distinct from his own. Gilead or Galeed remains to this day in Jebel Jel’ad, though the original spot was further north.

Genesis 31:48-54

The covenant is then completed. And Mizpah. This refers to some prominent cliff from which, as a watch-tower, an extensive view might be obtained. It was in the northern half of Gilead Deuteronomy 3:12-13, and is noticed in Judges 11:29. It is not to be confounded with other places called by the same name. The reference of this name to the present occurrence is explained in these two verses. The names Gilead and Mizpah may have arisen from this transaction, or received a new turn in consequence of its occurrence. The terms of the covenant are now formally stated. I have cast. The erection of the pillar was a joint act of the two parties; in which Laban proposes, Jacob performs, and all take part. “The God of Abraham, Nahor, and Terah.” This is an interesting acknowledgment that their common ancestor Terah and his descendants down to Laban still acknowledged the true God even in their idolatry. Jacob swears by the fear of isaac, perhaps to rid himself of any error that had crept into Laban’s notions of God and his worship. The common sacrifice and the common meal ratify the covenant of reconciliation.

Clarke's Notes on the Bible

CHAPTER XXXI

Laban and his sons envy Jacob, 1, 2;

on which he is commanded by the Lord to return to his own country, 3.

Having called his wives together, he lays before them a detailed

statement of his situation in reference to their father, 4-5;

the services he had rendered him, 6;

the various attempts made by Laban to defraud him of his hire, 7;

how, by God's providence, his evil designs had been counteracted,

8-12;

and then informs them that he is now called to return to his

own country, 13.

To the proposal of an immediate departure, Leah and Rachel

agree; and strengthen the propriety of the measure by

additional reasons, 14-16;

on which Jacob collects all his family, his flocks and his goods,

and prepares for his departure, 17, 18.

Laban having gone to shear his sheep, Rachel secretes his images, 19.

Jacob and his family, unknown to Laban, take their departure, 20, 21.

On the third day Laban is informed of their flight, 22;

and pursues them to Mount Gilead, 23.

God appears to Laban in a dream, and warns him not to molest Jacob,

24.

He comes up with Jacob at Mount Gilead, 25;

reproaches him with his clandestine departure, 26-29;

and charges him with having stolen his gods, 30.

Jacob vindicates himself, and protests his innocence in the

matter of the theft, 31, 32.

Laban makes a general search for his images in Jacob's, Leah's,

Bilhah's, and Zilpah's tents; and not finding them, proceeds to

examine Rachel's, 33.

Rachel, having hidden them among the camel's furniture, sat

upon them, 34;

and making a delicate excuse for not rising up, Laban desists

from farther search, 35.

Jacob, ignorant of Rachel's theft, reproaches Laban for his

suspicions, 36, 37;

enumerates his long and faithful services, his fatigues, and

Laban's injustice, 38-41;

and shows that it was owing to God's goodness alone that he

had any property, 42.

Laban is moderated, and proposes a covenant, 43, 44.

Jacob sets up a stone, and the rest bring stones and make a heap,

which Laban calleth Jegar-Sahadutha, and Jacob Galeed, 45-47.

They make a covenant, and confirm it by an oath, 48-53.

Jacob offers a sacrifice; they eat together; and Laban and his

companions, having lodged in the mount all night, take a friendly

leave of Jacob and his family next morning, and depart, 54, 55.

NOTES ON CHAP. XXXI

Verse Genesis 31:1. And he heard the words of Laban's sons — The multiplication of Jacob's cattle, and the decrease and degeneracy of those of Laban, were sufficient to arouse the jealousy of Laban's sons. This, with Laban's unfair treatment, and the direction he received from God, determined him to return to his own country.

Hath he gotten all this glory. — All these riches, this wealth, or property. The original word כבד signifies both to be rich and to be heavy; and perhaps for this simple reason, that riches ever bring with them heavy weight and burden of cares and anxieties.