the Fourth Sunday after Easter
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Genesis 31:18
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and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-Aram, to go to Yitzchak his father to the land of Kana`an.
And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.
And he drove all his livestock and his possessions that he had acquired, the livestock of his possession that he had acquired in Paddan-Aram, in order to go to Isaac his father, to the land of Canaan.
and they began their journey back to Isaac, his father, in the land of Canaan. All the flocks of animals that Jacob owned walked ahead of them. He carried everything with him that he had gotten while he lived in Northwest Mesopotamia.
and he drove away all his livestock and [took along] all his property which he had acquired, the livestock he had obtained and accumulated in Paddan-aram, to go to his father Isaac in the land of Canaan.
and he drove away all his livestock and all his property which he had acquired, the livestock he possessed which he had acquired in Paddan-aram, to go to the land of Canaan to his father Isaac.
And he caried away all his flockes, & al his substance which he had gotten, to wit, his riches, which he had gotten in Padan Aram, to goe to Izhak his father vnto the land of Canaan.
and he drove away all his livestock and all his possessions which he had accumulated, his acquired livestock which he had accumulated in Paddan-aram, in order to go to the land of Canaan to his father Isaac.
for the home of his father Isaac in Canaan. Jacob took all of the flocks, herds, and other property that he had gotten in northern Syria.
and carried off all his livestock, along with all the riches he had accumulated, the livestock in his possession which he had acquired in Paddan-Aram, to go to Yitz'chak his father in the land of Kena‘an.
and carried away all his cattle, and all his property that he had acquired—the cattle of his possessions that he had acquired in Padan-Aram, to go to Isaac his father, into the land of Canaan.
Then they began traveling back to the land of Canaan, where his father lived. All the flocks of animals that Jacob owned walked ahead of them. He carried everything with him that he had gotten while he lived in Paddan Aram.
He drove away all his livestock, all his property that he had gained, the livestock in his possession that he had acquired in Paddan-aram, to go to the land of Canaan to his father Isaac.
And he carried away all his cattle and all his wealth which he had gained in Padan-aram, to go to Isaac his father in the land of Canaan.
He took all the livestock and possessions he had acquired in Paddan-aram, and he drove his herds to go to the land of Canaan, to his father Isaac.
And he drove all the livestock, and he took all his goods which he had gotten, livestock of his property which he had gotten in Padan-aram, to come to his father Isaac, to the land of Canaan.
and caried awaye all his catell and all his substaunce, that he had gotten at Mesopotamia, yt he might come vnto Isaac his father in the lande of Canaan.
and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, to go to Isaac his father unto the land of Canaan.
And sending on before him all his cattle and his property which he had got together in Paddan-aram, he made ready to go to Isaac his father in the land of Canaan.
And caryed away all his flockes, and all his substaunce whiche he had procured, the increase of his cattell which he had gotten in Mesopotamia, for to go to Isahac his father vnto the lande of Chanaan.
and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, to go to Isaac his father unto the land of Canaan.
And he caried away all his cattell, and all his goods which he had gotten, the cattell of his getting, which hee had gotten in Padan Aram, for to goe to Isaac his father in the land of Canaan.
and he took away all his possessions and all his store, which he had gotten in Mesopotamia, and all that belonged to him, to depart to Isaac his father in the land of Chanaan.
and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, for to go to Isaac his father unto the land of Canaan.
and he drove all his livestock before him, along with all the possessions he had acquired in Paddan-aram, to go to his father Isaac in the land in Canaan.
and he took al his catel, flockis, and what euer thing he hadde gete in Mesopotanye, and yede to Isaac, his fadir, into the lond of Canaan.
and leadeth all his cattle, and all his substance which he hath acquired, the cattle of his getting, which he hath acquired in Padan-Aram, to go unto Isaac his father, to the land of Canaan.
and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, to go to Isaac his father to the land of Canaan.
And he carried away all his cattle, and all his goods which he had gained, the cattle of his getting, which he had gained in Padan-aram; to go to Isaac, his father, in the land of Canaan.
and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, to go to Isaac his father to the land of Canaan.
And he carried away all his livestock and all his possessions which he had gained, his acquired livestock which he had gained in Padan Aram, to go to his father Isaac in the land of Canaan.
and he drove all his livestock in front of him. He packed all the belongings he had acquired in Paddan-aram and set out for the land of Canaan, where his father, Isaac, lived.
He took away all his animals, all the riches he had gathered and all the cattle he had gathered in Paddan-aram. And he left to go to his father Isaac in the land of Canaan.
and he drove away all his livestock, all the property that he had gained, the livestock in his possession that he had acquired in Paddan-aram, to go to his father Isaac in the land of Canaan.
and drave away all his herds and all his goods which he had gathered, the gains he had gained, which he had gathered in Padan-aram; that he might go in unto Isaac his father unto the land of Canaan.
And he took all his substance, and flocks, and whatsoever he had gotten in Mesopotamia, and went forward to Isaac, his father, to the land of Chanaan.
and he drove away all his cattle, all his livestock which he had gained, the cattle in his possession which he had acquired in Paddan-aram, to go to the land of Canaan to his father Isaac.
and he drove away all his livestock and all his property which he had gathered, his acquired livestock which he had gathered in Paddan-aram, to go to the land of Canaan to his father Isaac.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
for to go: Genesis 27:1, Genesis 27:2, Genesis 27:41, Genesis 28:21, Genesis 35:27-29
Reciprocal: Genesis 25:20 - the Syrian Genesis 31:3 - land Genesis 35:26 - in Padanaram Genesis 45:19 - for your Genesis 46:5 - in the wagons Genesis 46:32 - shepherds Ecclesiastes 3:6 - time to get Hebrews 11:15 - mindful
Cross-References
So Esau hated Jacob because of the blessing his father had given to his brother. Esau said privately, "The time of mourning for my father is near; then I will kill my brother Jacob!"
and I return safely to my father's home, then the Lord will become my God.
Jacob heard that Laban's sons were complaining, "Jacob has taken everything that belonged to our father! He has gotten rich at our father's expense!"
When Jacob saw the look on Laban's face, he could tell his attitude toward him had changed.
Why did you run away secretly and deceive me? Why didn't you tell me so I could send you off with a celebration complete with singing, tambourines, and harps?
I have the power to do you harm, but the God of your father told me last night, ‘Be careful that you neither bless nor curse Jacob.'
Gill's Notes on the Bible
And he carried away all his cattle,.... His sheep, camels, and asses: the Jews say y he had 5,500 head of cattle:
and all the goods which he had gotten: all the rest besides his cattle; his menservants, and maidservants, and all his gold and his silver, and whatsoever else he had:
the cattle of his getting, which he had gotten in Padanaram: or Mesopotamia: this seems to be purposely observed, to show that he took nothing but what was his own getting, not anything that belonged to Laban:
for to go to Isaac his father in the land of Canaan; but it was some years before he got to his father's house, staying at several places by the way. No mention is made of his mother Rebekah, she perhaps being now dead.
y Pirke Eliezer, c. 37. fol. 41.
Barnes' Notes on the Bible
- Jacob’s Flight from Haran
19. תרפים terāpı̂ym, 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 yegar-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.
