the Fourth Week after Easter
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Genesis 31:46
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Ya`akov said to his relatives, "Gather stones." They took stones, and made a heap. They ate there by the heap.
And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.
And Jacob said to his kinsmen, "Gather stones." And they took stones and made a pile of stones, and they ate there by the pile of stones.
He told his relatives to gather rocks, so they took the rocks and piled them up; then they ate beside the pile.
Then he said to his relatives, "Gather stones." So they brought stones and put them in a pile. They ate there by the pile of stones.
Jacob said to his relatives, "Gather stones." And they took stones and made a mound [of stones], and they ate [a ceremonial meal together] there on the mound [of stones].
Jacob said to his relatives, "Gather stones." So they took stones and made a heap, and they ate there by the heap.
And Iaakob sayde vnto his brethren, Gather stones: who brought stones, and made an heape, and they did eate there vpon the heape.
And Jacob said to his relatives, "Gather stones." So they took stones and made a heap, and they ate there by the heap.
he told his men to get some more rocks and pile them up next to it. Then Jacob and Laban ate a meal together beside the rocks.
Then Ya‘akov said to his kinsmen, "Gather some stones"; and they took stones, made a pile of them and ate there by the pile of stones.
And Jacob said to his brethren, Gather stones. And they took stones, and made a heap, and ate there upon the heap.
And Jacob said to his kinsmen, "Gather stones." And they took stones and made a heap, and they ate there by the heap.
And Jacob said to his brethren. Gather stones; and they took stones, and made a heap; and they did eat there upon the heap.
He told his men to gather some rocks and pile them up. Then they ate a meal beside the pile of rocks.
Then Jacob said to his relatives, “Gather stones.” And they took stones and made a mound, then ate there by the mound.
And Jacob said to his brothers, Gather stones. And they took stones and they made a memorial pillar.
and sayde vnto his brethren: Gather stones. And they toke the stones, and made an heape, & ate vpon the same heape.
And Jacob said unto his brethren, Gather stones; and they took stones, and made a heap: and they did eat there by the heap.
And Jacob said to his people, Get stones together; and they did so; and they had a meal there by the stones.
And Iacob sayde vnto his brethren: gather stones. And they toke stones, and made an heape: and they dyd eate there vpon the heape.
And Jacob said unto his brethren: 'Gather stones'; and they took stones, and made a heap. And they did eat there by the heap.
And Iacob saide vnto his brethren, Gather stones: and they tooke stones, and made an heape, and they did eate there vpon the heape.
And Jacob said to his brethren, Gather stones; and they gathered stones and made a heap, and ate there upon the heap; and Laban said to him, This heap witnesses between me and thee to-day.
And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there by the heap.
and he said to his relatives, "Gather some stones." So they took stones and made a mound, and there by the mound they ate.
Brynge ye stoonus; whiche gadriden, and maden an heep, and eten on it.
and Jacob saith to his brethren, `Gather stones,' and they take stones, and make a heap; and they eat there on the heap;
And Jacob said to his brothers, Gather stones; and they took stones, and made a heap: and they ate there by the heap.
And Jacob said to his brethren, Gather stones; and they took stones, and made a heap: and they ate there upon the heap.
Jacob said to his relatives, "Gather stones." They took stones, and made a heap. They ate there by the heap.
Then Jacob said to his brethren, "Gather stones." And they took stones and made a heap, and they ate there on the heap.
Then he told his family members, "Gather some stones." So they gathered stones and piled them in a heap. Then Jacob and Laban sat down beside the pile of stones to eat a covenant meal.
Then Jacob said to the men of his family, "Gather stones." So they took stones and put them on top of each other. And they ate there by all the stones.
And Jacob said to his kinsfolk, "Gather stones," and they took stones, and made a heap; and they ate there by the heap.
Then said Jacob to his brethren - Gather stones. And they took stones and made a heap, - and they did eat there, by the heap.
And he said to his brethren: Bring hither stones. And they, gathering stones together, made a heap, and they ate upon it.
And Jacob said to his kinsmen, "Gather stones," and they took stones, and made a heap; and they ate there by the heap.
Jacob called his family around, "Get stones!" They gathered stones and heaped them up and then ate there beside the pile of stones. Laban named it in Aramaic, Yegar-sahadutha (Witness Monument); Jacob echoed the naming in Hebrew, Galeed (Witness Monument).
Jacob said to his kinsmen, "Gather stones." So they took stones and made a heap, and they ate there by the heap.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
brethren: Genesis 31:23, Genesis 31:32, Genesis 31:37, Genesis 31:54
Gather: Joshua 4:5-9, Joshua 4:20-24, Joshua 7:26, 2 Samuel 18:17, Ecclesiastes 3:5
an heap: The word gal, rendered "heap," properly signifies a round heap or circle; probably like the Druidical remains in this country, which have been traced in India, Persia, Western Asia, Greece, and Northern Europe. These usually consist of irregular circles of large stones, with a principal one in the midst; the former probably being used for seats, and the latter for an altar; corresponding to the stone set up as a pillar by Jacob, and the heap of stones collected by his brethren. They appear to have been used, as Gilgal undoubtedly was - Joshua 4:5, Judges 2:1, Judges 3:19, ch. 20; 1 Samuel 7:16, 1 Samuel 10:8, 1 Samuel 10:17, 1 Samuel 11:15, 1 Samuel 13:7, 1 Samuel 15:33. 2 Samuel 19:15, 2 Samuel 19:40. 2 Kings 2:1 as temples, and as places for holding councils, and assembling the people. For a satisfactory elucidation of this subject, consult the Fragments to Calmet, Nos. 156, 735, 736.
Reciprocal: Genesis 28:11 - took Joshua 22:10 - built
Cross-References
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.
So God has taken the animals away from your father and has given them to me.
Jacob tricked Laban the Aramean. He did not tell Laban he was leaving.
So he gathered his men together and began to chase Jacob. After seven days Laban found Jacob near the hill country of Gilead.
That night God came to Laban in a dream and said, "Be careful! Be careful of every word you say to Jacob."
But I did not steal your gods. If you find anyone here with me who has taken your gods, they will be killed. Your men will be my witnesses. You can look for anything that belongs to you. Take anything that is yours." (Jacob did not know that Rachel had stolen Laban's gods.)
You looked through everything I own and found nothing that belongs to you. If you found something, show it to me. Put it here where our men can see it. Let our men decide which one of us is right.
Then Jacob killed an animal and offered it as a sacrifice on the mountain. And he invited his men to come and share a meal. After they finished eating, they spent the night on the mountain.
After they burned Achan, they put many rocks over his body. The rocks are still there today. That is why it is called the Valley of Achor. After this the Lord was not angry with the people.
Then Joab's men took Absalom's body and threw it into a large hole in the forest and covered it with stones. All the Israelites ran away and went home.
Gill's Notes on the Bible
And Jacob said unto his brethren, gather stones,.... Not to his sons, as the Targum of Jonathan and Jarchi; these would not be called brethren, and were not fit, being too young to be employed in gathering large stones, as these must be, to erect a monument with; rather his servants, whom he employed in keeping his sheep under him, and might so call them, as he did the shepherds of Haran, Genesis 29:4; and whom he could command to such service, and were most proper to be made use of in it; unless it can be thought the men Laban brought with him, whom Jacob before calls his brethren, Genesis 31:37, are meant; and then the words must be understood as spoken, not in an authoritative way, but as a request or direction, which was complied with:
and they took stones, and made an heap; they fetched stones that lay about here and there, and laid them in order one upon another, and so made an heap of them:
and they did eat there upon the heap; they made it like a table, and set their food on it, and ate off of it; or they "ate by" it o, it being usual in making covenants to make a feast, at least to eat and drink together, in token of friendship and good will. The Chinese p call friendship that is most firm and stable, and not to be rescinded, "stony friendship": whether from a like custom with this does not appear.
o ×¢× "apud", "juxta", "prope"; see Nold. Concord. Part. Heb. p. 691. p Martin. Hist. Sinic. p. 178.
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 31:46. Made a heap — ×× gal, translated heap, signifies properly a round heap; and this heap was probably made for the double purpose of an altar and a table, and Jacob's stone or pillar was set on it for the purpose of a memorial.
