the Second Week after Easter
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Brenton's Septuagint
Genesis 31:11
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- CondensedParallel Translations
The angel of God said to me in the dream, 'Ya`akov,' and I said, 'Here I am.'
And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.
Then the angel of God said to me in the dream, ‘Jacob,' and I said, ‘Here I am.'
The angel of God spoke to me in that dream and said, ‘Jacob!' I answered, ‘Yes!'
In the dream the angel of God said to me, ‘Jacob!' ‘Here I am!' I replied.
"And the Angel of God said to me in the dream, 'Jacob.' And I said, 'Here I am.'
"Then the angel of God said to me in the dream, 'Jacob'; and I said, 'Here I am.'
And the Angel of God sayde to mee in a dreame, Iaakob. And I answered, Lo, I am here.
Then the angel of God said to me in the dream, ‘Jacob,' and I said, ‘Here I am.'
Then God's angel called me by name. I answered,
Then, in the dream, the angel of God said to me, ‘Ya‘akov!' and I replied, ‘Here I am.'
And the Angel of God said to me in a dream, Jacob! And I said, Here am I.
The angel of God spoke to me in that dream. The angel said, ‘Jacob!' "I answered, ‘Yes!'
Then the angel of God said to me in the dream, ‘Jacob,' and I said, ‘Here I am!'
And the angel of God said to me in a dream, Jacob; and I said, Here am I.
The angel of God spoke to me in the dream and said, ‘Jacob!' ‘Yes,' I answered.
In that dream the angel of God said to me, ‘Jacob!’ and I said, ‘Here I am.’
And the Angel of God spoke to me in a dream, Jacob! And I said, Behold me.
And the angel of God sayde vnto me in a dreame: Iacob. And I answered: here am I.
And the angel of God said unto me in the dream, Jacob: and I said, Here am I.
And in my dream the angel of the Lord said to me, Jacob: and I said, Here am I.
And the angell of God spake vnto me in a dreame, saying: Iacob? And I aunswered: here am I.
And the angel of God said unto me in the dream: Jacob; and I said: Here am I.
And the Angel of God spake vnto me in a dreame, saying, Iacob; And I said, Here am I.
And the angel of God said unto me in the dream, Jacob: and I said, Here am I.
In that dream the Angel of God said to me, 'Jacob!' And I replied, 'Here I am.'
And the aungel of the Lord seide to me in sleep, Jacob! and Y answeride, Y am redy.
and the messenger of God saith unto me in the dream, Jacob, and I say, Here [am] I.
And the angel of God said to me in the dream, Jacob: and I said, Here I am.
And the angel of God spoke to me in a dream, [saying], Jacob: And I said, Here [am] I.
The angel of God said to me in the dream, 'Jacob,' and I said, 'Here I am.'
Then the Angel of God spoke to me in a dream, saying, "Jacob.' And I said, "Here I am.'
Then in my dream, the angel of God said to me, ‘Jacob!' And I replied, ‘Yes, here I am.'
Then the angel of God said to me in the dream, ‘Jacob,' and I said, ‘Here I am.'
Then the angel of God said to me in the dream, ‘Jacob,' and I said, ‘Here I am!'
And the messenger of God said unto me in a dream, Jacob! and I said, Behold me!
And the angel of God said to me in my sleep: Jacob. And I answered: Here I am.
Then the angel of God said to me in the dream, 'Jacob,' and I said, 'Here I am!'
"Then the angel of God said to me in the dream, 'Jacob,' and I said, 'Here I am.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the angel: Genesis 31:5, Genesis 31:13, Genesis 16:7-13, Genesis 18:1, Genesis 18:17, Genesis 48:15, Genesis 48:16
Here am I: Genesis 22:1, Exodus 3:4, 1 Samuel 3:4, 1 Samuel 3:6, 1 Samuel 3:8, 1 Samuel 3:16, Isaiah 58:9
Reciprocal: Genesis 16:10 - the angel Genesis 35:9 - General Numbers 12:6 - a dream Zechariah 1:9 - the angel Matthew 1:20 - in Acts 9:10 - Behold
Cross-References
And God appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.
And the Lord said, Shall I hide from Abraam my servant what things I intend to do?
And it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Lo! I am here.
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.
But your father deceived me, and changed my wages for the ten lambs, yet God gave him not power to hurt me.
I am God that appeared to thee in the place of God where thou anointedst a pillar to me, and vowedst to me there a vow; now then arise and depart out of this land, depart into the land of thy nativity, and I will be with thee.
Are we not considered strangers by him? for he has sold us, and quite devoured our money.
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.
And when the Lord saw that he drew nigh to see, the Lord called him out of the bush, saying, Moses, Moses; and he said, What is it?
And the Lord called, Samuel, Samuel; and he said, Behold, here am I.
Gill's Notes on the Bible
And the Angel of God spake unto me in a dream,.... In the same dream before related, and to direct him to observe what was presented to him, and to confirm what he saw, and lead him to the design and use of it. This was not a created angel, but the eternal one, the Son of God, and who is afterwards called God, and to whom Jacob had made a vow, which he would never have done to an angel; but to God only, as Ben Melech observes:
[saying], Jacob; and I said, here [am] I; the Angel called him by his name, to which he answered, and signified that he was ready to attend to whatsoever he should say to him.
Barnes' Notes on the Bible
- Jacobâs Flight from Haran
19. תרפ×× teraÌpıÌym, 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 âto live well,â intransitively (Gesenius, Roedig.), âto nourish,â transitively (Furst). The teraphim were symbols or representatives of the Deity, as Laban calls them his gods. They seem to have been busts (ÏÏοÏÎ¿Î¼Î±Î¹Ì 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. ש××××Ö¼×ª× ××ר yegar-sÌaÌhaÌduÌtaÌ', Jegar-sahadutha, âcairn of witnessâ in the Aramaic dialect of the old Hebrew or Shemite speech. ×××¢× galâeÌd, Galâed; and ×××¢× gıÌlâaÌd, Gilâad, âcairn of witnessâ in Hebrew especially so called (see Genesis 11:1-9).
49. ××¦×¤× mıÌtspaÌh, Mizpah, âwatch-tower.â
Jacob had now been twenty years in Labanâs 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 Labanâs 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 - âthat with all my might I served your father.â 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. âYour father deceived me, and changed my wages ten times;â 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. âGod suffered him not to hurt me.â 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 fatherâs 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 daysâ journey, shearing his sheep. âRachel stole the teraphim.â 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 familyâs 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. âStole the heart,â κλεÌÏÏειν Î½Î¿Ï Íν 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, Labanâs flocks were on the other side of Haran. âToward mount Gilead;â about three hundred miles from the Frat. âOn the third day.â This shows that Labanâs flocks kept by his sons were still three daysâ journey apart from Jacobâs. His brethren - his kindred and dependents. âSeven daysâ journey.â 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. âNot to speak from good to badâ is merely to abstain from language expressing and prefacing violence.
Genesis 31:25-32
Labanâs expostulation and Jacobâs 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. âThe camelâs saddle.â 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. âMy brethren and thy brethrenâ - their common kindred. Jacob recapitulates his services in feeling terms. âBy day the drought;â caused by the heat, which is extreme during the day, while the cold is not less severe in Palestine during the night. âThe fear of Isaacâ - 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. âJegar-sahadutha.â 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 Jelâad, 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. âThe God of Abraham, Nahor, and Terah.â 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 Labanâs notions of God and his worship. The common sacrifice and the common meal ratify the covenant of reconciliation.
Clarke's Notes on the Bible
Verse Genesis 31:11. The angel of God spake unto me in a dream — It is strange that we had not heard of this dream before; and yet it seems to have taken place before the cattle brought forth, immediately after the bargain between him and Laban. If we follow the Samaritan the difficulty is at once removed, for it gives us the whole of this dream after Genesis 30:36 of the preceding chapter,
