the Third Week after Easter
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Easy-to-Read Version
Genesis 31:24
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- CondensedParallel Translations
God came to Lavan, the Arammian, in a dream of the night, and said to him, "Take heed to yourself that you don't speak to Ya`akov either good or bad."
And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.
And God came to Laban the Aramean in a dream at night and said to him, "Take care that you not speak with Jacob, whether good or evil."
That night God came to Laban the Aramean in a dream and said, "Be careful! Do not say anything to Jacob, good or bad."
But God came to Laban the Aramean in a dream at night and warned him, "Be careful that you neither bless nor curse Jacob."
God came to Laban the Aramean in a dream at night and said to him, "Be careful that you do not speak to Jacob, either good or bad."
However, God came to Laban the Aramean in a dream of the night and said to him, "Be careful that you do not speak to Jacob either good or bad."
And God came to Laban the Aramite in a dreame by night, and sayde vnto him, Take heede that thou speake not to Iaakob ought saue good.
And God came to Laban the Aramean in a dream of the night and said to him, "Beware lest you speak to Jacob either good or bad."
But God appeared to Laban in a dream that night and warned, "Don't say a word to Jacob. Don't make a threat or a promise."
But God came to Lavan the Arami in a dream that night and said to him, "Be careful that you don't say anything to Ya‘akov, either good or bad."
And God came to Laban the Syrian in a dream by night, and said to him, Take care thou speak not to Jacob either good or bad.
But God came to Laban the Aramean in a dream by night and said to him, "Be careful not to say anything to Jacob, either good or bad."
And God came to Laban, the Aramean, in a dream by night, and said to him, Take heed that you speak not to Jacob either good or bad.
In a dream that night God came to Laban and said to him, "Be careful not to threaten Jacob in any way."
But God came to Laban the Aramean in a dream at night. “Watch yourself!” God warned him. “Don’t say anything to Jacob, either good or bad.”
And God came to Laban the Syrian in a dream of the night, and said to him, Watch out for yourself, that you not speak with Jacob from good to evil.
But God came vnto Laban the Syrian in a dreame by night, & sayde vnto him: Be warre, that thou speake nothinge to Iacob but good.
And God came to Laban the Syrian in a dream of the night, and said unto him, Take heed to thyself that thou speak not to Jacob either good or bad.
Then God came to Laban in a dream by night, and said to him, Take care that you say nothing good or bad to Jacob.
And God came to Laban the Syrian in a dreame by nyght, and sayd vnto him: take heede that thou speake not to Iacob ought saue good.
And God came to Laban the Aramean in a dream of the night, and said unto him: 'Take heed to thyself that thou speak not to Jacob either good or bad.'
And God came to Laban the Syrian in a dreame by night, and saide vnto him, Take heed that thou speake not to Iacob either good or bad.
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.
And God came to Laban the Syrian in a dream of the night, and said unto him, Take heed to thyself that thou speak not to Jacob either good or bad.
But that night God came to Laban the Aramean in a dream and warned him, "Be careful not to say anything to Jacob, either good or bad."
And Laban seiy in sleep the Lord seiynge to him, Be war that thou speke not ony thing sharpli ayens Jacob.
And God cometh in unto Laban the Aramaean in a dream of the night, and saith to him, `Take heed to thyself lest thou speak with Jacob from good unto evil.'
And God came to Laban the Syrian in a dream of the night, and said to him, You be careful not to speak to Jacob either good or bad.
And God came to Laban, the Syrian, in a dream by night, and said to him, Take heed that thou speak not to Jacob either good or bad.
God came to Laban, the Syrian, in a dream of the night, and said to him, "Take heed to yourself that you don't speak to Jacob either good or bad."
But God had come to Laban the Syrian in a dream by night, and said to him, "Be careful that you speak to Jacob neither good nor bad."
But the previous night God had appeared to Laban the Aramean in a dream and told him, "I'm warning you—leave Jacob alone!"
But God came to Laban the Syrian in a dream by night. He said to him, "Be careful that you do not speak good or bad to Jacob."
But God came to Laban the Aramean in a dream by night, and said to him, "Take heed that you say not a word to Jacob, either good or bad."
And God went in unto Laban the Syrian in a dream of the night, - and said to him Take heed to thyself that thou speak not with Jacob either good or bad.
And he saw in a dream God, saying to him: Take heed thou speak not any thing harshly against Jacob.
But God came to Laban the Aramean in a dream by night, and said to him, "Take heed that you say not a word to Jacob, either good or bad."
God came to Laban the Aramean in a dream of the night and said to him, "Be careful that you do not speak to Jacob either good or bad."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the Syrian: Genesis 28:5, Deuteronomy 26:5, Hosea 12:12
dream: Genesis 31:10, Genesis 31:29, Genesis 20:3, Genesis 40:5, Genesis 41:1, Numbers 12:6, Numbers 22:20, Numbers 22:26, 1 Kings 3:5, Job 33:15-17, Job 33:25, Matthew 1:20, Matthew 2:12, Matthew 27:19
Take heed: Genesis 31:42, Genesis 24:50, Numbers 24:13, 2 Samuel 13:22, Psalms 105:14, Psalms 105:15, Isaiah 37:29
either good or bad: Heb. from good to bad
Reciprocal: Genesis 25:20 - the Syrian Genesis 31:28 - foolishly Genesis 32:28 - with men Numbers 22:9 - God 1 Chronicles 16:21 - He suffered Job 4:13 - thoughts
Cross-References
Then Laban and Bethuel answered, "We see that this is from the Lord , so there is nothing we can say to change it.
So Isaac sent Jacob to Rebekah's brother in Paddan Aram. Jacob went to Laban, son of Bethuel the Aramean. Laban was the brother of Rebekah, the mother of Jacob and Esau.
"I had a dream during the time when the animals were mating. I saw that the only male goats that were mating were the ones with stripes and spots.
Rachel and Leah answered Jacob, "Our father has nothing to give us when he dies.
He treated us like strangers. He sold us to you, and then he spent all the money that should have been ours.
So Jacob prepared for the trip. He put his children and his wives on camels.
I have the power to really hurt you. But last night the God of your father came to me in a dream. He warned me not to hurt you in any way.
But the God of my ancestors, the God of Abraham and the Fear of Isaac, was with me. If God had not been with me, you would have sent me away with nothing. But he saw the trouble that I had and the work that I did, and last night God proved that I am right."
One night both of the prisoners had a dream. The baker and the wine server each had his own dream, and each dream had its own meaning.
Two years later Pharaoh dreamed that he was standing by the Nile River.
Gill's Notes on the Bible
And God came to Laban the Syrian in a dream by night,.... It is probable that Laban came to Mount Gilead late in the evening, and so had no sight of, or conversation with Jacob until the morning; and that night God came to him, and in a dream advised him as follows: or it may be rendered, "and God had come", c. f in one of the nights in which he had lain upon the road; though the former seems best to agree with
Genesis 31:29; the Targum of Jonathan has it, an angel came; and the Jews g say it was Michael; by whom, if they understand the uncreated Angel, the Son of God, it is right:
and said unto him, take heed that thou speak not to, Jacob either good or bad; not that he should keep an entire silence, and enter into no discourse with him on any account, but that he should say nothing to him about his return to Haran again; for it was the will of God he should go onward towards Canaan's land; and therefore Laban should not attempt to persuade him to return, with a promise of good things, or of what great things he would do for him; nor threaten him with evil things, or what he would do to him if he would not comply to return with him.
f ×××× "et venerat", Pagninus, Montanus, Tigurine version; so Aben Ezra. g Pirke Eliezer, c. 36.
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 31:24. And God came to Laban — God's caution to Laban was of high importance to Jacob -Take heed that thou speak not to Jacob either good or bad; or rather, as is the literal meaning of the Hebrew, ×××× ×¢× ×¨×¢ mittob ad ra, from good to evil; for had he neither spoken good nor evil to Jacob, they could have had no intercourse at all. The original is, therefore, peculiarly appropriate; for when people meet, the language at first is the language of friendship; the command therefore implies, "Do not begin with Peace be unto thee, and then proceed to injurious language and acts of violence." If this Divine direction were attended to, how many of those affairs of honour, so termed, which commence with, "I hope you are well" - "I am infinitely glad to see you" - "I am happy to see you well," c., and end with small swords and pistol bullets, would be prevented! Where God and true religion act, all is fair, kind, honest, and upright but where these are not consulted, all is hollow, deceitful, or malicious. Beware of unmeaning compliments, and particularly of saying what thy heart feels not. God hates a hypocrite and a deceiver.
