Genesis 31:52

New Living Translation

They stand between us as witnesses of our vows. I will never pass this pile of stones to harm you, and you must never pass these stones or this monument to harm me.

Parallel Translations

Hebrew Names Version
May this heap be a witness, and the pillar be a witness, that I will not pass over this heap to you, and that you will not pass over this heap and this pillar to me, for harm.

King James Version
This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

Lexham English Bible
This pile of stones is a witness, and the pillar is a witness, that I will not pass beyond this pile of stones to you, and that you will not pass beyond this pile of stones and this pillar to me intending harm.

New Century Version
This pile of rocks and this rock set on end will remind us of our agreement. I will never go past this pile to hurt you, and you must never come to my side of them to hurt me.

New English Translation
"This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me.

Amplified Bible
"This mound is a witness, and this pillar is a witness, that I will not pass by this mound to harm you, and that you will not pass by this mound and this pillar to harm me.

New American Standard Bible
"This heap is a witness, and the memorial stone is a witness, that I will not pass by this heap to you for harm, and you will not pass by this heap and this memorial stone to me, for harm.

Geneva Bible (1587)
This heape shall be witnesse, and the pillar shall be witnesse, that I will not come ouer this heape to thee, and that thou shalt not passe ouer this heape and this pillar vnto me for euill.

Legacy Standard Bible
This heap is a witness, and the pillar is a witness, that I will not pass by this heap to you for harm, and you will not pass by this heap and this pillar to me for harm.

Complete Jewish Bible
May this pile be a witness, and may the standing-stone be a witness, that I will not pass beyond this pile to you, and you will not pass beyond this pile and this standing-stone to me, to cause harm.

Darby Translation
[let] this heap be witness, and the pillar a witness, that neither I pass this heap [to go] to thee, nor thou pass this heap and this pillar [to come] to me, for harm.

Easy-to-Read Version
This pile of rocks and this one special rock both help us to remember our agreement. I will never go past these rocks to fight against you, and you must never go on my side of these rocks to fight against me.

English Standard Version
This heap is a witness, and the pillar is a witness, that I will not pass over this heap to you, and you will not pass over this heap and this pillar to me, to do harm.

George Lamsa Translation
This heap is a witness, and this pillar is a witness, that I will not pass over this pillar against you, and that you also shall not pass over this pillar against me or this heap for harm.

Good News Translation
Both this pile and this memorial stone are reminders. I will never go beyond this pile to attack you, and you must never go beyond it or beyond this memorial stone to attack me.

Christian Standard Bible®
This mound is a witness and the marker is a witness that I will not pass beyond this mound to you, and you will not pass beyond this mound and this marker to do me harm.

Literal Translation
This heap is a witness, and the pillar is a testimony. As for me, I will not pass over this heap to you; and as for you, you will not pass over this heap and this pillar for evil to me.

Miles Coverdale Bible (1535)
the same heape be wytnesse, and the same marckstone also be wytnesse, yf I passe ouer vnto the, or yf thou passe ouer this heape & marckstone vnto me, to do eny harme.

American Standard Version
This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

Bible in Basic English
They will be witness that I will not go over these stones to you, and you will not go over these stones or this pillar to me, for any evil purpose.

Bishop's Bible (1568)
This heape be witnesse, and also this stone set vp on ende, that I wyll not come ouer this heape to thee, and thou shalt not come ouer this heape and this stone set vp on ende vnto me, to do any harme.

JPS Old Testament (1917)
This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

King James Version (1611)
This heape be witnesse, and this pillar be witnesse, that I will not passe ouer this heape to thee, and that thou shalt not passe ouer this heape, and this pillar vnto me, for harme.

Brenton's Septuagint (LXX)
For if I should not cross over unto thee, neither shouldest thou cross over to me, for mischief beyond this heap and this pillar.

English Revised Version
This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

Berean Standard Bible
This mound is a witness, and this pillar is a witness, that I will not go past this mound to harm you, and you will not go past this mound and pillar to harm me.

Wycliffe Bible (1395)
sotheli this heep, and stoon be in to witnessyng, forsothe if Y schal passe it, and go to thee, ether thou shalt passe, and thenke yuel to me.

Young's Literal Translation
this heap [is] witness, and the standing pillar [is] witness, that I do not pass over this heap unto thee, and that thou dost not pass over this heap and this standing pillar unto me -- for evil;

Update Bible Version
This heap be witness, and the pillar be witness, that I will not pass over this heap to you, and that you shall not pass over this heap and this pillar to me, for harm.

Webster's Bible Translation
This heap [be] witness, and [this] pillar [be] witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar to me, for harm.

World English Bible
May this heap be a witness, and the pillar be a witness, that I will not pass over this heap to you, and that you will not pass over this heap and this pillar to me, for harm.

New King James Version
This heap is a witness, and this pillar is a witness, that I will not pass beyond this heap to you, and you will not pass beyond this heap and this pillar to me, for harm.

New Life Bible
These stones that have been set up will stand for our agreement. I will not pass by these stones to hurt you. And you will not pass by these stones to hurt me.

New Revised Standard
This heap is a witness, and the pillar is a witness, that I will not pass beyond this heap to you, and you will not pass beyond this heap and this pillar to me, for harm.

J.B. Rotherham Emphasized Bible
A witness, be this heap, and, a witness, the pillar, - That, I, am not to pass, unto thee, over this heap, And, thou, art not to pass, unto me, over this heap and this pillar for harm.

Douay-Rheims Bible
Shall be a witness: this heap, I say, and the stone, be they for a testimony, if either I shall pass beyond it going towards thee, or thou shalt pass beyond it thinking harm to me.

Revised Standard Version
This heap is a witness, and the pillar is a witness, that I will not pass over this heap to you, and you will not pass over this heap and this pillar to me, for harm.

New American Standard Bible (1995)
"This heap is a witness, and the pillar is a witness, that I will not pass by this heap to you for harm, and you will not pass by this heap and this pillar to me, for harm.

Contextual Overview

⁴³ Then Laban replied to Jacob, "These women are my daughters, these children are my grandchildren, and these flocks are my flocks—in fact, everything you see is mine. But what can I do now about my daughters and their children? ⁴⁴ So come, let's make a covenant, you and I, and it will be a witness to our commitment." ⁴⁵ So Jacob took a stone and set it up as a monument. ⁴⁶ 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. ⁴⁷ To commemorate the event, Laban called the place Jegar-sahadutha (which means "witness pile" in Aramaic), and Jacob called it Galeed (which means "witness pile" in Hebrew). ⁴⁸ Then Laban declared, "This pile of stones will stand as a witness to remind us of the covenant we have made today." This explains why it was called Galeed—"Witness Pile." ⁴⁹ But it was also called Mizpah (which means "watchtower"), for Laban said, "May the Lord keep watch between us to make sure that we keep this covenant when we are out of each other's sight. ⁵⁰ If you mistreat my daughters or if you marry other wives, God will see it even if no one else does. He is a witness to this covenant between us. ⁵¹ "See this pile of stones," Laban continued, "and see this monument I have set between us. ⁵² They stand between us as witnesses of our vows. I will never pass this pile of stones to harm you, and you must never pass these stones or this monument to harm me.

Bible Verse Review
  from Treasury of Scripure Knowledge

Genesis 31:44, Genesis 31:45, Genesis 31:48

Reciprocal: Genesis 21:30 - a witness Joshua 22:27 - a witness James 5:3 - a witness

Cross-References

Genesis 31:44
So come, let's make a covenant, you and I, and it will be a witness to our commitment."

Genesis 31:45
So Jacob took a stone and set it up as a monument.

Genesis 31:48
Then Laban declared, "This pile of stones will stand as a witness to remind us of the covenant we have made today." This explains why it was called Galeed—"Witness Pile."

Gill's Notes on the Bible

This heap [be] witness,.... Agreeably to its name, which both he and Jacob gave unto it:

and [this] pillar [be] witness: which was set up for the same purpose:

that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm; not that these were to be the boundaries of their respective countries; for neither of them at present were possessed of lands that reached hither, if of any at all; nor that it would be a breach of covenant to pass over or by those, from one country into another, but so as to do, or with an intent to do, hurt to each other.

Barnes' Notes on the Bible

- Jacob’s Flight from Haran

19. תרפים t^erāpı̂ym, 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 y^egar-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.