the Second Week after Easter
Click here to learn more!
Read the Bible
Brenton's Septuagint
Genesis 31:5
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- CondensedParallel Translations
and said to them, "I see the expression on your father's face, that it is not toward me as before; but the God of my father has been with me.
And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me.
and he said to them, "Look, I see the face of your father, that it is not like it has been toward me in the past. But the God of my father is with me.
He said to them, "I have seen that your father is not as friendly with me as he used to be, but the God of my father has been with me.
There he said to them, "I can tell that your father's attitude toward me has changed, but the God of my father has been with me.
and he said to them, "I see [a change in] your father's attitude, that he is not friendly toward me as [he was] before; but the God of my father [Isaac] has been with me.
and said to them, "I see your father's attitude, that it is not friendly toward me as it was before, but the God of my father has been with me.
Then sayde hee vnto them, I see your fathers countenance, that it is not towardes me as it was wont, and the God of my father hath bene with me.
and he said to them, "I see your father's face, that it is not friendly toward me as formerly, but the God of my father has been with me.
and he told them: Your father isn't as friendly with me as he used to be, but the God my ancestors worshiped has been on my side.
He said to them, "I see by the way your father looks that he feels differently toward me than before; but the God of my father has been with me.
and said to them, I see your father's countenance, that it is not toward me as previously; but the God of my father has been with me.
He said to them, "I have noticed that your father is not as friendly with me as he used to be. But the God of my father has been with me.
and said to them, "I see that your father does not regard me with favor as he did before. But the God of my father has been with me.
And said to them, I see that your fathers countenance toward me is not as it has been yesterday and the day before; but the God of my father has been with me.
He said to them, "I have noticed that your father is not as friendly toward me as he used to be; but my father's God has been with me.
He said to them, “I can see from your father’s face that his attitude toward me is not the same as before, but the God of my father has been with me.
And he said to them, I see your father's face, that it is not toward me as before. But the God of my father has been with me.
and sayde vnto them: I se youre fathers countenaunce, that it is not towarde me like as yesterdaye and yeryesterdaye: but the God of my father hath bene with me.
and 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.
And he said to them, It is clear to me that your father's feeling is no longer what it was to me; but the God of my father has been with me
And sayde vnto them: I see your fathers countenauce that it is not toward me as it was wont to be: but the God of my father hath ben with me.
and 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.
And said vnto them, I see your fathers countenance, that it is not toward mee as before: but the God of my father hath bene with me.
and 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.
and he told them, "I can see from your father's face that his attitude toward me has changed; but the God of my father has been with me.
Y se the face of youre fadir, that it is not ayens me as `yisterdai and the thridde dai agoon; but God of my fadir was with me.
and saith to them, `I am beholding your father's face -- that it is not towards me as heretofore, and the God of my father hath been with me,
and said to them, I see your father's countenance, that it is not toward me as formerly; but the God of my father has been with me.
And said to them, I see your father's countenance, that it [is] not towards me as before: but the God of my father hath been with me.
and said to them, "I see the expression on your father's face, that it is not toward me as before; but the God of my father has been with me.
and said to them, "I see your father's countenance, that it is not favorable toward me as before; but the God of my father has been with me.
He said to them, "I have noticed that your father's attitude toward me has changed. But the God of my father has been with me.
He said to them, "I see that your father does not show me as much favor as he did before. But the God of my father has been with me.
and said to them, "I see that your father does not regard me as favorably as he did before. But the God of my father has been with me.
and said to them, Beholding, am I the face of your father, that it is not towards me as aforetime, - nevertheless, the God of my father, hath been with me;
And said to them: I see your father’s countenance is not towards me as yesterday and the other day: but the God of my father hath been with me.
and said to them, "I see that your father does not regard me with favor as he did before. But the God of my father has been with me.
and said to them, "I see your father's attitude, that it is not friendly toward me as formerly, but the God of my father has been with me.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I see: Genesis 31:2, Genesis 31:3
the God: Genesis 31:3, Genesis 31:13, Genesis 31:42, Genesis 31:53, Genesis 32:9, Genesis 48:15, Genesis 50:17
Reciprocal: Genesis 4:5 - wroth Genesis 26:24 - I am the Genesis 31:11 - the angel
Cross-References
And it came to pass at that time that Abimelech spoke, and Ochozath his friend, and Phichol the chief captain of his host, to Abraam, saying, God is with thee in all things, whatsoever thou mayest do.
And Jacob saw the countenance of Laban, and behold it was not toward him as before.
And the Lord said to Jacob, Return to the land of thy father, and to thy family, and I will be with thee.
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.
Unless I had the God of my father Abraam, and the fear of Isaac, now thou wouldest have sent me away empty; God saw my humiliation, and the labour of my hands, and rebuked thee yesterday.
The God of Abraam and the God of Nachor judge between us; and Jacob swore by the Fear of his father Isaac.
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.
And he blessed them and said, The God in whose sight my fathers were well pleasing, even Abraam and Isaac, the God who continues to feed me from my youth until this day;
Thus say ye to Joseph, Forgive them their injustice and their sin, forasmuch as they have done thee evil; and now pardon the injustice of the servants of the God of thy father. And Joseph wept while they spoke to him.
Gill's Notes on the Bible
And said unto them, I see your father's countenance, that it [is] not towards me as before,.... :-; no notice is taken of what their brethren, the sons of Laban, had said:
but the God of my father hath been with me; not only by affording him his gracious presence with him, which supported him under all his troubles; but by his good providence prospering and succeeding him in his outward affairs, as well as he had lately appeared to him, and encouraged him to return to his own country.
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.
