Laban said to Jacob, “What have you done, that you have deceived me, and carried away my daughters like captives of the sword? Why did you flee secretly, and deceive me, and didn’t tell me, that I might have sent you away with mirth and with songs, with tambourine and with harp; and didn’t allow me to kiss my sons and my daughters? Now have you done foolishly. It is in the power of my hand to hurt you, but the God of your father spoke to me last night, saying, ‘Be careful that you don’t speak to Jacob either good or bad.’ Now, you want to be gone, because you greatly longed for your father’s house, but why have you stolen my gods?”
Jacob answered Laban, “Because I was afraid, for I said, ‘Lest you should take your daughters from me by force.’ Anyone you find your gods with shall not live. Before our relatives, discern what is yours with me, and take it.” For Jacob didn’t know that Rachel had stolen them.
Laban went into Jacob’s tent, into Leah’s tent, and into the tent of the two female servants; but he didn’t find them. He went out of Leah’s tent, and entered into Rachel’s tent. Now Rachel had taken the teraphim, put them in the camel’s saddle, and sat on them. Laban felt around all the tent, but didn’t find them. She said to her father, “Don’t let my lord be angry that I can’t rise up before you; for I’m having my period.” He searched, but didn’t find the teraphim.
Jacob was angry, and argued with Laban. Jacob answered Laban, “What is my trespass? What is my sin, that you have hotly pursued me? Now that you have felt around in all my stuff, what have you found of all your household stuff? Set it here before my relatives and your relatives, that they may judge between us two.
“These twenty years I have been with you. Your ewes and your female goats have not cast their young, and I haven’t eaten the rams of your flocks. That which was torn of animals, I didn’t bring to you. I bore its loss. Of my hand you required it, whether stolen by day or stolen by night. This was my situation: in the day the drought consumed me, and the frost by night; and my sleep fled from my eyes. These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. Unless the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now you would have sent me away empty. God has seen my affliction and the labor of my hands, and rebuked you last night.”
John Calvin 1540 · Public Domain On vv29, 30, 31, 32, 36, 42 29. It is in the power of my hand.…
29. It is in the power of my hand. The Hebrew phrase is different, “my hand is to power;” yet the meaning is clear, that Laban declares he is ready to take vengeance. Some expound the words thus: “my hand is to God;” but from other places it appears that the word אל (el) is taken for power. But Laban, inflated with foolish boasting, contradicts himself; for whereas he had been forbidden by God to attempt anything against Jacob, where was the power of which he boasted? We see, therefore, he precipitates himself by a blind impulse, as if, at his own pleasure, he could do anything against the purpose of God. For when he perceives that God is opposed to him, he yet does not hesitate to glory in his own strength; and why is this, unless he aimed at being superior to God? Finally; pride is always the companion of unbelief; so that unbelievers, although vanquished, yet cease not impetuously to rise up against God. To this they add another sin, that they complain of being unjustly oppressed by God.
But the God of your father. Why does he not also acknowledge God as his own God, unless because Satan had so fascinated his mind already, that he chose rather to wander in darkness than to turn to the light presented before him? Willingly or unwillingly, he is compelled to yield to the God of Abraham; and yet he defrauds him of the glory which is due, by retaining those fictitious deities by which he had been deceived. We see then that the ungodly, even when they have had proof of the power of God, yet do not entirely submit themselves to his authority. Wherefore, when God manifests himself to us, we must also seek from heaven the spirit of meekness, which shall bend and subdue us to obedience unto himself.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv26, 29, 32, 34, 35, 38, 39, 40, 42 Or, conveyed thyself away privily.
Or, conveyed thyself away privily.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv26–42 Gen 31:26 And Laban said to Jacob, What hast…
Gen 31:26 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?
Ver. 26. As captives taken with the sword.] No such matter; but that the old churl must have somewhat to say: for Jacob had their goodwills to go with him: and besides, they were now his more than Laban’s. Jacob had them in marriage, and not in bondage: he carried them not as his captives, but companions.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv26, 28, 29, 30, 32, 33, 35, 36, 38, 39, 40, 42 By force and violence. A false accusation; for they…
By force and violence. A false accusation; for they freely consented, Gen 31:14-16.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v36 See in these verses,
See in these verses,
I. The power of provocation. Jacob's natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban's unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, Gen 31:36, Gen 31:37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God.
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II. The comfort of a good conscience. This was Jacob's rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb 13:18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms.
III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, Gen 31:38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master's effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, Gen 31:40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that hey be true to their trust and willing to take pains.
IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, Gen 31:39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, Gen 31:41. It was unreasonable for him to make Jacob serve fro his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages.
V. The care of providence for the protection of injured innocence, Gen 31:42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of god as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father's sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv26–42 And hast not suffered me to kiss my sons…
And hast not suffered me to kiss my sons and my daughters?.... Did not give him an opportunity of taking his farewell, which used to be done with a kiss, as it is with us at this day: by his sons he means his grandsons, and so the Targum of Jonathan, my daughters' sons; and by his daughters Rachel and Leah, and Dinah his granddaughter:
thou hast done foolishly in so doing: since, as he would have him believe that he was both a loser by this step he took, and exposed himself to danger, seeing it was in the power of Laban to do him hurt, as in Gen 31:29; but Jacob knew what he did, and that it was the wisest part to follow the direction of God.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv27, 29, 30, 31, 42 I might have sent thee away with mirth and…
I might have sent thee away with mirth and with songs, with tabret and with harp - Not as Rebekah was sent away out of the same family above one hundred and twenty years before, with prayers and blessings, but with sport and merriment; which was a sign that religion was much decayed in the family.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv27, 29, 32, 35, 36, 39, 40, 41, 42 Verse 27. I might have sent thee away with…
Verse 27. I might have sent thee away with mirth] בשמחה, besimchah, with rejoicing, making a feast or entertainment on the occasion; and with songs, beshirim, odes either in the praise of God, or to commemorate the splendid acts of their ancestors; with tabret, bethoph, the tympanum used in the east to the present day, and there called [Arabic] diff, a thin broad wooden hoop, with parchment extended over one end of it, to which are attached small pieces of brass, tin, c., which make a jingling noise it is held in the air with one hand, and beat on with the fingers of the other. It appears to have been precisely the same with that which is called the tambourine and which is frequently to be met with in our streets. And with harp, בכנור bekinnor, a sort of stringed instrument, a lute or harp; probably the same as the Greek κινυρα kinura, a harp; the name being evidently borrowed from the Hebrew. These four things seem to include all that was used in those primitive times, as expressive of gladness and satisfaction on the most joyous occasions.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv27, 29, 30, 31, 39, 42 Gen 31:27. I might have sent thee away with…
Gen 31:27. I might have sent thee away with mirth and with songs — Not as Rebekah was sent away out of the same family above one hundred and twenty years before, with prayers and blessings, but with sport and merriment; which was a sign that religion was much decayed in the family.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv32, 35, 36, 39, 42 Slain. Homer says, "the father judges his children and…
Slain. Homer says, "the father judges his children and wives;" and thus Jacob pronounces sentence. The Rabbins pretend it and its effect soon after in the death of Rachel, chap. xxxv. 18. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv26, 31, 34, 36, 38, 39, 40 Laban said . . . What hast thou done?--Not…
Laban said . . . What hast thou done?--Not a word is said of the charge (Gen 31:1). His reproaches were of a different kind. His first charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance, for their relatives and friends to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one--the carrying off his gods--Hebrew, "teraphim," small images of human figures, used not as idols or objects of worship, but as talismans, for superstitious purposes.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv26, 27, 29, 30, 31, 34, 35, 36, 40, 42 26. Laban said — Laban opens the controversy, and…
26. Laban said — Laban opens the controversy, and his speech, both here (Gen_31:26-30) and afterwards, (Gen_31:43-44; Gen_31:48-53,) and Jacob’s also, (in Gen_31:36-42,) read like the fragments of an ancient poem. They have the rhythm and passion of poetry, and should be put in the poetic form.
We render Laban’s speech thus: What hast thou done?
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And thou hast stolen my heart, And hast carried off my daughters As captives of the sword.
Why didst thou hide thyself to flee? And thou hast stolen me, And didst not inform me, And I would have sent thee away with joy, And with songs, with timbrel, and with harp. And thou didst not permit me To kiss my sons and my daughters, Now hast thou played the fool — to do! It is to the God of my hand To do with you an evil.
But the God of your father Yesternight said to me, saying, Guard thyself from speaking with Jacob From good to evil.
And now going thou hast gone; For longing thou hast longed For the house of thy father. — Why hast thou stolen my gods?
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 39, 40, 41, 42 26. What hast thou done?] Cf. Gen_4:10. Laban’s reproach…
26. What hast thou done?] Cf. Gen_4:10. Laban’s reproach in Gen_31:26-30 is expressed in terms of forbearance and injured innocence: why had Jacob fled secretly? why not suffer himself to be dismissed with dignity? For the sake of the God of Isaac Laban will say no more, but he must protest against the theft of his household gods.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv26, 28, 29, 31, 34, 36, 40, 41, 42 (26-30) Laban said . . . —Laban reproaches Jacob,…
(26-30) Laban said . . . —Laban reproaches Jacob, first, for carrying away his daughters secretly, which was an affront to them (Gen_31:26) and an injury to his own feelings (Gen_31:28); secondly, he tells him that he should have punished him but for the Divine warning; lastly, he accuses him of stealing his teraphim.
Captives . . . —Heb., captives of the sword, women carried off in war as spoil.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv26, 31, 33, 34, 35, 36 Vers. 26-30. And Laban (assuming a tone of injured…
Vers. 26-30. And Laban (assuming a tone of injured innocence) said to Jacob, What hast thou done, that thou hast stolen away unawares to me, literally, and (meaning, in that) thou hast stolen my heart ( vide supra, ver. 20; and cf. ver. 27)and carried away (vide ver. 18) my daughters, as captives taken with the sword? Literally, as captives of the sword, i.e. invitis parentibus (Rosenm language which, if not hypocritical on Laban"s part, was certainly hyperbolical, since he had already evinced the strength of his parental affection by selling his daughters to Jacob; and besides, so far as it concerned either Jacob or his wives, it was quite untrue, Rachel and Leah having voluntarily accompanied their husband in his flight. Wherefore didst thou floe away secretly, literally, wherefore didst thou hide thyself to flee away; abj; (niph.), with an inf. following, corresponding to the similar construction in Greek of lanqanein with a part, and being correctly rendered in English by an adverb (vide Gesenius, "Gram.," and steal away from me (literally, and steal me, ut supra); and didst not tell me, that I might (literally, and I would) have sent thee away with mirth, and with songs, in Oriental countries those about to make a long journey are still sentaway cantionibus et musicorum instrumentorum concentu (Rosenm with tabret, the toph was a drum or timbrel, consisting of a wooden circle covered with membrane, and furnished with brass bells (like the modern tambourine), which Oriental women beat when dancing (cf. Exo_15:20; Jud_1:11:34; Jer_31:4) and with harp! For a description of the kinnor see Gen_4:21. And hast not suffered me to kiss my sons (i.e. the children of Leah and Rachel) and my daughters! It is perhaps judging Laban too severely to pronounce this complete hypocrisy and cant (Alford, Bush, Candlish, Gerlach), but equally wide of the truth is it to see in Laban"s conduct nothing but generosity of feeling (Kalisch); probably there was a mixture of both paternal affection and crafty dissimulation (Delitzsch). Thou hast now done foolishly in so doing. The charge of folly in Old Testament Scriptures commonly carries with it an imputation of wrong-doing. (cf. 1Sa_13:13 2Sa_14:10) It is in the power of my hand so the phrase laelAvy, ydiy; (cf. Deu_28:32; Neh_5:5; Mic_2:1) is rendered by competent authorities (Gesenius, Furst, Rosenm Kalisch, Murphy, et alii), with which agree laxly, hJ ceir mou (LXX), and valet manus men (Vulgate), though the translation "My hand is for God," i.e. my hand serves me as God (cf. Job_12:6; Heb_1:11) is by some preferred (Keil, Knobel, Jacobus)to do you hurt: but the God of your father the use of this expression can be rightly regarded neither as a proof ofElohistic authorship (Tuch, Bleek, Colenso, Davidson) nor as a sign of Laban"s spiritual degeneracy (Hengstenberg, Wordsworth), since it is practically equivalent to Jehovah, (vide Gen_28:13) but is probably to be viewed as a play upon the sound and sense of the preceding clause, as thus: is in the El of my hand to do you evil, but the Elohim of your father spake to me." Another instance of this play upon the sound and sense is to be found in vers. 19, 20 stole the teraphim that were her father"s; and Jacob stole the heart of Laban the Syrian" (cf. Quarry on Genesis, p. 498)spake unto me yester night, saying, Take thou heed that thou speak not to Jacob literally, guard or keep thee for thyself (the pleon, pron. being added ut supra, ver. 24) from speaking with Jacob either good or bad (vide on ver. 24). And now, though thou wouldest needs be gone (literally, going thou didst go thou hast indeed gone), because thou sore longedst after thy father"s house (literally, because desiring thou didst desire. The verb psK to be pale (whence psK, silver, so called from its pale color), expresses the idea of pining away and languishing through strong inward longing), yet wherefore hast thou stolen my gods? Laban had probably gone to consult his teraphim and so discovered their loss. Augustine calls attention to this as the first Scripture reference to heathen gods, and Calvin probably supplies the right explanation of the sense in which they were so styled by Laban, non quia deitatem illie putaret esse inclusam, sed quia in honorem deorum imagines illas colebat; vel potius quod Deo sacra facturus, vertebat se ad illas imagines. (of Exo_32:4; 1Ki_12:28) "This complaint of Laban, that his "gods were stolen, show-eth the vanity of such idolatry" (Ainsworth). Cf. Jud_1:6:31 16:24; Jer_10:5, Jer_10:11, Jer_10:15.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v36 Jacob Rebukes Laban
Jacob Rebukes Laban
v. 30. And Jacob was wroth, and chode with Laban; and Jacob answered and said to Laban, What is my trespass? What is my sin that thou hast so hotly pursued after me? The advantage was now entirely on Jacob’s side, and he lost no time in making use of it, but called Laban to account for his attitude as well as for all his misdeeds, also in coming after him in such a high-handed way.
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v. 37. Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? Set it here before my brethren and thy brethren that they may judge betwixt us both. That the search, undertaken upon suspicion which amounted to a certainty, had yielded absolutely no results made Laban, appear foolish in the eyes of both parties.
v. 38. This twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten.
v. 39. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. Rather than go to Laban with a detailed report concerning every loss in the flocks, Jacob voluntarily filled all gaps.
v. 40. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. In the Orient, the intense cold of the night corresponds to the burning heat of the day, just as in the Southwest of our country.
v. 41. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters and six years for thy cattle; and thou hast changed my wages ten times. As one commentator says: The strong feeling and the lofty self-consciousness which utter themselves in his speech impart to it a rhythmical movement and poetic forms. "
v. 42. Except the God of my father, the God of Abraham, and the fear of Isaac, that is, the God whom Isaac feared, the object of his reverence or veneration, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight. The service of Jacob in the house of Laban is an example of true faithfulness, which is here throughout contrasted with the selfishness of the older man. A true believer will be diligent, faithful, conscientious, careful not to neglect or to waste aught of the goods entrusted to him, anxious to serve God and his neighbor with the work of his hands.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv26, 29, 31, 33, 34, 36, 38, 41 carried away my daughters like prisoners of war
carried away my daughters like prisoners of war
Laban speaks about Jacob taking his family with him back to the land of Canaan as if Jacob took them as prisoners after a battle and is forcing them to go with him. Laban is exaggerating because he is angry and is trying to make Jacob feel guilty for what he did. (See: Simile and Hyperbole and Generalization)
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flee secretly
"run away in secret"
with celebration
"with joy"
with tambourine and with harps
These instruments stand for music. AT: "and with music" (See: Metonymy)
tambourine
a musical instrument with a head like a drum that can be hit and with pieces of metal around the side that sound when the instrument is shaken (See: Translate Unknowns)
to kiss my grandsons
Here "grandsons" would include all grandchildren whether male or female. AT: "to kiss my grandchildren" (See: When Masculine Words Include Women)
Now you have done foolishly
"You have acted foolishly"
Now
This does not mean "at this moment," but is used to draw attention to the important point that follows.
translationWords
deceive
prison
harp
kiss
fool
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv32, 33, 36, 40, 42 31:32 Jacob, so convinced that he didn’t have the…
31:32 Jacob, so convinced that he didn’t have the gods, used an oath that unwittingly put Rachel under a death sentence.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.