Genesis 31:13

Brenton's Septuagint

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.

Parallel Translations

Hebrew Names Version
I am the God of Beit-El, where you anointed a pillar, where you vowed a vow to me. Now arise, get out from this land, and return to the land of your birth."

King James Version
I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

Lexham English Bible
I am the God of Bethel where you anointed a stone pillar, where you made a vow to me. Now get up, go out from this land and return to the land of your birth.'"

New Century Version
I am the God who appeared to you at Bethel, where you poured olive oil on the stone you set up on end and where you made a promise to me. Now I want you to leave here and go back to the land where you were born.'"

New English Translation
I am the God of Bethel, where you anointed the sacred stone and made a vow to me. Now leave this land immediately and return to your native land.'"

Amplified Bible
'I am the God of Bethel, where you anointed the pillar, and where you made a vow to Me; now stand up, leave this land, and return to the land of your birth.'"

New American Standard Bible
'I am the God of Bethel, where you anointed a memorial stone, where you made a vow to Me; now arise, leave this land, and return to the land of your birth.'"

Geneva Bible (1587)
I am the God of Beth-el, where thou anoyntedst the pillar, where thou vowedst a vowe vnto me. Nowe arise, get thee out of this countrey and returne vnto ye land where thou wast borne.

Legacy Standard Bible
I am the God of Bethel, where you anointed a pillar, where you made a vow to Me; now arise, leave this land, and return to the land of your kin.'"

Contemporary English Version
and I am the God you worshiped at Bethel, when you poured olive oil on a rock and made a promise to me. Leave here right away and return to the land where you were born."

Complete Jewish Bible
I am the God of Beit-El, where you anointed a standing-stone with oil, where you vowed your vow to me. Now get up, get out of this land, and return to the land where you were born.'"

Darby Translation
I am the God of Bethel, where thou anointedst the pillar, where thou vowedst a vow to me. Now arise, depart out of this land, and return to the land of thy kindred.

Easy-to-Read Version
I am the God who came to you at Bethel, and there you made an altar, poured olive oil on it, and made a promise to me. Now I want you to be ready to go back to the country where you were born.'"

English Standard Version
I am the God of Bethel, where you anointed a pillar and made a vow to me. Now arise, go out from this land and return to the land of your kindred.'"

George Lamsa Translation
I am the God of Beth-el, the place where you anointed a pillar to me, and where you vowed a vow to me; now arise, get out from this land, and return to the land of your kindred.

Good News Translation
I am the God who appeared to you at Bethel, where you dedicated a stone as a memorial by pouring olive oil on it and where you made a vow to me. Now get ready and go back to the land where you were born.'"

Christian Standard Bible®
I am the God of Bethel, where you poured oil on the stone marker and made a solemn vow to me. Get up, leave this land, and return to your native land.’”

Literal Translation
I am the God of Bethel, there where you anointed the pillar, where you vowed a vow to Me. Now rise up; go out of this land and go back to the land of your kindred.

Miles Coverdale Bible (1535)
I am ye God at Bethel, where thou dyddest anoynte the stone, & maydest a vowe there vnto me. Get the vp now, & departe out of this londe, & go agayne in to the londe of thy kynred.

American Standard Version
I 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.

Bible in Basic English
I am the God of Beth-el, where you put oil on the pillar and took an oath to me: now then, come out of this land and go back to the country of your birth.

Bishop's Bible (1568)
I am the God of Bethel, where thou annoyntedst the stone set vp on an ende, and where thou vowedst a vowe vnto me: nowe therefore aryse, and get thee out of this countrey, and returne vnto the lande where thou wast borne.

JPS Old Testament (1917)
I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.'

King James Version (1611)
I am the God of Bethel, where thou annoyntedst the pillar, and where thou vowedst a vow vnto mee: now arise, get thee out from this land, and returne vnto the land of thy kindred.

English Revised Version
I 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.

Berean Standard Bible
I am the God of Bethel, where you anointed the pillar and made a solemn vow to Me. Now get up and leave this land at once, and return to your native land.'"

Wycliffe Bible (1395)
Y am God of Bethel, where thou anoyntidist a stoon, and madist auow to me. Now therefor rise thou, and go out of this lond, and turne ayen in to the lond of thi birthe.

Young's Literal Translation
I [am] the God of Bethel where thou hast anointed a standing pillar, where thou hast vowed a vow to me; now, arise, go out from this land, and turn back unto the land of thy birth.'

Update Bible Version
I am the God of Beth-el, where you anointed a pillar, where you vowed a vow to me: now arise, get out from this land, and return to the land of your nativity.

Webster's Bible Translation
I [am] the God of Beth-el, where thou anointedst the pillar, [and] where thou vowedst to me a vow: now arise, depart from this land, and return to the land of thy kindred.

World English Bible
I am the God of Bethel, where you anointed a pillar, where you vowed a vow to me. Now arise, get out from this land, and return to the land of your birth."

New King James Version
I am the God of Bethel, where you anointed the pillar and where you made a vow to Me. Now arise, get out of this land, and return to the land of your family."'

New Living Translation
I am the God who appeared to you at Bethel, the place where you anointed the pillar of stone and made your vow to me. Now get ready and leave this country and return to the land of your birth.'"

New Life Bible
I am the God of Bethel, where you set up a stone in honor to Me, and where you made a promise to Me. Now get up, leave this land, and return to the land of your birth.'"

New Revised Standard
I am the God of Bethel, where you anointed a pillar and made a vow to me. Now leave this land at once and return to the land of your birth.'"

J.B. Rotherham Emphasized Bible
I, am the GOD of Beth-el, where thou didst anoint a pillar, where thou didst vow to me a vow, - Now, rise, go forth out of this land, and return unto the land of thy kindred.

Douay-Rheims Bible
I am the God of Bethel, where thou didst anoint the stone, and make a vow to me. Now therefore arise, and go out of this land, and return into thy native country.

Revised Standard Version
I am the God of Bethel, where you anointed a pillar and made a vow to me. Now arise, go forth from this land, and return to the land of your birth.'"

New American Standard Bible (1995)
'I am the God of Bethel, where you anointed a pillar, where you made a vow to Me; now arise, leave this land, and return to the land of your birth.'"

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

the God: Genesis 28:12-22, Genesis 35:7

return: Genesis 31:3, Genesis 32:9

Reciprocal: Genesis 28:18 - set it Genesis 28:20 - vowed Genesis 30:25 - and to Genesis 31:5 - the God Genesis 31:11 - the angel Genesis 31:28 - foolishly Genesis 35:1 - Bethel

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 31:12
And he said, Look up with thine eyes, 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; for I have seen all things that Laban does to thee.

Genesis 31:22
But it was told Laban the Syrian on the third day, that Jacob was fled.

Genesis 32:9
And Jacob said, God of my father Abraam, and God of my father Isaac, O Lord, thou art he that said to me, Depart quickly to the land of thy birth, and I will do thee good.

Genesis 35:7
And he built there an altar, and called the name of the place Baethel; for there God appeared to him, when he fled from the face of his brother Esau.

Gill's Notes on the Bible

I [am] the God of Bethel,.... The same Angel that appeared to Jacob in a dream, at the beginning of his six years' servitude, now appeared to him at the close of it, declaring himself to be the God of Bethel; or that God that manifested himself to him at Bethel, as Onkelos and Jonathan paraphrase the words; for this is a distinct vision from that in the preceding verses, concerning the rams of different colours, and are both put together for the sake of brevity, and because they belong to the same affair:

where thou anointedst the pillar, [and] where thou vowedst a vow unto me: :-,

:-; hereby signifying the divine approbation of the name Jacob gave to that place, and of what he did in it, and to put him in mind of his promise there made:

now arise, get thee out from this land: of Mesopotamia, or Syria, and out of Haran, a city there, where Jacob now was, and Laban lived:

and return unto the land of thy kindred: to the land of Canaan, the place of his nativity, and where his relations dwelt: this shows, that this appearance of God to him, as the God of Bethel, was at the close of his six years' service.

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.