the Third Week after Easter
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Genesis 31:26
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Lavan said to Ya`akov, "What have you done, that you have deceived me, and carried away my daughters like captives of the sword?
And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?
Then Laban said to Jacob, "What have you done that you tricked me and have carried off my daughters like captives of the sword?
Laban said to Jacob, "What have you done? You cheated me and took my daughters as if you had captured them in a war.
"What have you done?" Laban demanded of Jacob. "You've deceived me and carried away my daughters as if they were captives of war!
Then Laban said to Jacob, "What do you mean by deceiving me and leaving without my knowledge, and carrying off my daughters as if [they were] captives of the sword?
Then Laban said to Jacob, "What have you done by deceiving me and carrying away my daughters like captives of the sword?
Then Laban sayde to Iaakob, What hast thou done? thou hast euen stolen away mine heart and caried away my daughters as though they had bene taken captiues with the sworde.
Then Laban said to Jacob, "What have you done by deceiving me and carrying away my daughters like captives of the sword?
and said: Look what you've done! You've tricked me and run off with my daughters like a kidnapper.
Lavan said to Ya‘akov, "What do you mean by deceiving me and carrying off my daughters as if they were captives taken in war?
And Laban said to Jacob, What hast thou done, that thou hast deceived me, and hast carried away my daughters as captives of war?
And Laban said to Jacob, "What have you done, that you have tricked me and driven away my daughters like captives of the sword?
And Laban said to Jacob, What have I clone to you, that you have deceived me and carried away my daughters as though they were captives taken with the sword?
Laban said to Jacob, "Why did you deceive me and carry off my daughters like women captured in war?
Laban said to Jacob, “What have you done? You have deceived me and taken my daughters away like prisoners of war!
And Laban said to Jacob, What have you done? And you have deceived my heart and have taken my daughters like captives of the sword.
Then sayde Laban vnto Iacob: What hast thou done, that thou hast stollen awaie my hert, and caried awaye my doughters, as though they had bene taken captyue wt ye swerde?
And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives of the sword?
And Laban said to Jacob, Why did you go away secretly, taking my daughters away like prisoners of war?
And Laban said to Iacob: what hast thou done? for thou hast stollen away my heart, and caryed away my daughters as though they had ben taken captiue with the sworde.
And Laban said to Jacob: 'What hast thou done, that thou hast outwitted me, and carried away my daughters as though captives of the sword?
And Laban said to Iacob, What hast thou done, that thou hast stollen away vnawares to me, and caried away my daughters, as captiues taken with the sword?
And Laban said to Jacob, What hast thou done? wherefore didst thou run away secretly, and pillage me, and lead away my daughters as captives taken with the sword?
And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives of the sword?
Then Laban said to Jacob, "What have you done? You have deceived me and carried off my daughters like captives of war!
Whi hast thou do so, that the while I wiste not thou woldist dryue awey my douytris as caitifs by swerd?
And Laban saith to Jacob, `What hast thou done that thou dost deceive my heart, and lead away my daughters as captives of the sword?
And Laban said to Jacob, What have you done, that you have stolen away unawares to me, and carried away my daughters as captives of the sword?
And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives [taken] with the sword?
Laban said to Jacob, "What have you done, that you have deceived me, and carried away my daughters like captives of the sword?
And Laban said to Jacob: "What have you done, that you have stolen away unknown to me, and carried away my daughters like captives taken with the sword?
"What do you mean by deceiving me like this?" Laban demanded. "How dare you drag my daughters away like prisoners of war?
Laban said to Jacob, "What do you mean by fooling me and carrying away my daughters as if they were taken by the sword?
Laban said to Jacob, "What have you done? You have deceived me, and carried away my daughters like captives of the sword.
Then said Laban to Jacob, What hadst thou done, that thou shouldst steal away unawares to me, - and shouldst carry off my daughters, as captives of the sword?
And he said to Jacob: Why hast thou done thus, to carry away, without my knowledge, my daughters as captives taken with the sword?
And Laban said to Jacob, "What have you done, that you have cheated me, and carried away my daughters like captives of the sword?
"What do you mean," said Laban, "by keeping me in the dark and sneaking off, hauling my daughters off like prisoners of war? Why did you run off like a thief in the night? Why didn't you tell me? Why, I would have sent you off with a great celebration—music, timbrels, flutes! But you wouldn't permit me so much as a kiss for my daughters and grandchildren. It was a stupid thing for you to do. If I had a mind to, I could destroy you right now, but the God of your father spoke to me last night, ‘Be careful what you do to Jacob, whether good or bad.' I understand. You left because you were homesick. But why did you steal my household gods?"
Then Laban said to Jacob, "What have you done by deceiving me and carrying away my daughters like captives of the sword?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
What: Genesis 31:36, Genesis 3:13, Genesis 4:10, Genesis 12:18, Genesis 20:9, Genesis 20:10, Genesis 26:10, Joshua 7:19, 1 Samuel 14:43, 1 Samuel 17:29, John 18:35
carried: Genesis 31:16, Genesis 2:24, Genesis 34:29, 1 Samuel 30:2
Reciprocal: Genesis 30:26 - my wives Genesis 31:31 - Because 2 Samuel 19:41 - stolen
Cross-References
That is why a man leaves his father and mother and is joined to his wife. In this way two people become one.
Then the Lord God said to the woman, "What have you done?" She said, "The snake tricked me, so I ate the fruit."
Then the Lord said, "What have you done? You killed your brother and the ground opened up to take his blood from your hands. Now his blood is shouting to me from the ground. So you will be cursed from this ground.
Pharaoh called Abram and said to him, "You have done a very bad thing to me! Why didn't you tell me Sarai was your wife?
Abimelech said, "You have done a bad thing to us. One of our men might have had sex with your wife. Then he would be guilty of a great sin."
So God has taken the animals away from your father and has given them to me.
"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.
God took all this wealth from our father, and now it belongs to us and our children. So you should do whatever God told you to do."
Then Jacob became very angry and said, "What wrong have I done? What law have I broken? What right do you have to chase me and stop me?
The brothers took everything those people owned. They even took their wives and children.
Gill's Notes on the Bible
And Laban said unto Jacob,.... Upon their meeting together; perhaps in some middle place between their two tents:
what hast thou done? what evil hast thou committed? what folly art thou guilty of? and what could induce thee to take such a step as this? suggesting that he could see no necessity for it; and as if he had done nothing that should occasion it, and that Jacob had done a very ill thing
that thou hast stolen away unawares to me: of this phrase
:-;
and carried away my daughters, as captives [taken] with the sword; as were commonly done by a band of robbers that made incursions upon their neighbours, and plundered them of their substance, and carried away by force their wives and daughters; and such an one Laban represents Jacob to be, a thief and a robber; who had not only stolen away from him, but had stole away his goods, and even his gods, and carried away his daughters against their will: all which were false, and particularly the latter, since they went along with him with their free and full consent.
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.
