Jacob took a stone, and set it up for a pillar. Jacob said to his relatives, “Gather stones.” They took stones, and made a heap. They ate there by the heap. Laban called it Jegar Sahadutha, but Jacob called it Galeed. Laban said, “This heap is witness between me and you today.” Therefore it was named Galeed and Mizpah, for he said, “Yahweh watch between me and you, when we are absent one from another. If you afflict my daughters, or if you take wives in addition to my daughters, no man is with us; behold, God is witness between me and you.” Laban said to Jacob, “See this heap, and see the pillar, which I have set between me and you. 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.
Show the surrounding paragraph
Genesis 31:45-52 sits inside this longer paragraph.
Jacob took a stone, and set it up for a pillar. Jacob said to his relatives, “Gather stones.” They took stones, and made a heap. They ate there by the heap. Laban called it Jegar Sahadutha, but Jacob called it Galeed. Laban said, “This heap is witness between me and you today.” Therefore it was named Galeed and Mizpah, for he said, “Yahweh watch between me and you, when we are absent one from another. If you afflict my daughters, or if you take wives in addition to my daughters, no man is with us; behold, God is witness between me and you.” Laban said to Jacob, “See this heap, and see the pillar, which I have set between me and you. 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. The God of Abraham, and the God of Nahor, the God of their father, judge between us.” Then Jacob swore by the fear of his father, Isaac. Jacob offered a sacrifice in the mountain, and called his relatives to eat bread. They ate bread, and stayed all night in the mountain. Early in the morning, Laban rose up, and kissed his sons and his daughters, and blessed them. Laban departed and returned to his place.
Parallel Translations
-
Jacob took a stone, and set it up for a pillar.
Jacob said to his relatives, “Gather stones.” They took stones, and made a heap. They ate there by the heap.
Laban called it Jegar Sahadutha, but Jacob called it Galeed.
Laban said, “This heap is witness between me and you today.” Therefore it was named Galeed
and Mizpah, for he said, “Yahweh watch between me and you, when we are absent one from another.
If you afflict my daughters, or if you take wives in addition to my daughters, no man is with us; behold, God is witness between me and you.”
Laban said to Jacob, “See this heap, and see the pillar, which I have set between me and you.
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.
-
And Jacob took a stone, and set it up for a pillar.
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 Laban called it Jegar-sahadutha: but Jacob called it Galeed.
And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;
And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.
If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.
And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;
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.
Show all 3 translations
-
And Jacob took a stone, and set it up for a pillar.
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 Laban called it Jegar-sahadutha; but Jacob called it Galeed.
And Laban said: 'This heap is witness between me and thee this day.' Therefore was the name of it called Galeed;
and Mizpah, for he said: 'The LORD watch between me and thee, when we are absent one from another.
If thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man being with us; see, God is witness betwixt me and thee.'
And Laban said to Jacob: 'Behold this heap, and behold the pillar, which I have set up betwixt me and thee.
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.
Cross-references (34)
- Jeremiah 42:5 (v50) Then they said to Jeremiah, “May Yahweh be a true and faithful witness among us, if we don’t do according to all the word with which Yahweh…
- Judges 11:29 (v49) Then Yahweh’s Spirit came on Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpah of Gilead, and from Mizpah of Gilead…
- Jeremiah 29:23 (v50) because they have done foolish things in Israel, and have committed adultery with their neighbors’ wives, and have spoken words in my name…
- Genesis 31:48 (v52) Laban said, “This heap is witness between me and you today.” Therefore it was named Galeed
- Joshua 24:27 (v48) Joshua said to all the people, “Behold, this stone shall be a witness against us, for it has heard all Yahweh’s words which he spoke to us.…
Show all 33 cross-references
- Judges 11:10 (v50) The elders of Gilead said to Jephthah, “Yahweh will be witness between us. Surely we will do what you say.”
- Ecclesiastes 3:5 (v46) a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
- Micah 1:2 (v50) Hear, you peoples, all of you. Listen, O earth, and all that is therein: and let the Lord Yahweh be witness against you, the Lord from his…
- Genesis 31:23 (vv46, 48) He took his relatives with him, and pursued him seven days’ journey. He overtook him in the mountain of Gilead.
- Genesis 28:18-22 (v45) Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil on its…
- Genesis 31:32 (v46) 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…
- Genesis 31:37 (v46) 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…
- Genesis 31:44-45 (v52) Now come, let’s make a covenant, you and I. Let it be for a witness between me and you.” Jacob took a stone, and set it up for a pillar.
- Genesis 31:54 (v46) Jacob offered a sacrifice in the mountain, and called his relatives to eat bread. They ate bread, and stayed all night in the mountain.
- Leviticus 18:18 (v50) “ ‘You shall not take a wife in addition to her sister, to be a rival, to uncover her nakedness, while her sister is still alive.
- Deuteronomy 2:36 (v48) From Aroer, which is on the edge of the valley of the Arnon, and the city that is in the valley, even to Gilead, there was not a city too…
- Deuteronomy 3:16 (v48) To the Reubenites and to the Gadites I gave from Gilead even to the valley of the Arnon, the middle of the valley, and its border, even to…
- Joshua 4:5-9 (v46) Joshua said to them, “Cross before the ark of Yahweh your God into the middle of the Jordan, and each of you pick up a stone and put it on…
- Joshua 4:20-24 (v46) Joshua set up those twelve stones, which they took out of the Jordan, in Gilgal. He spoke to the children of Israel, saying, “When your…
- Joshua 7:26 (v46) They raised over him a great heap of stones that remains to this day. Yahweh turned from the fierceness of his anger. Therefore the name of…
- Joshua 13:8-9 (v48) With him the Reubenites and the Gadites received their inheritance, which Moses gave them, beyond the Jordan eastward, even as Moses the…
- Judges 10:17 (v49) Then the children of Ammon were gathered together and encamped in Gilead. The children of Israel assembled themselves together and encamped…
- 1 Samuel 12:5 (v50) He said to them, “Yahweh is witness against you, and his anointed is witness today, that you have not found anything in my hand.” They…
- 2 Samuel 18:17 (v46) They took Absalom and cast him into a great pit in the forest, and raised over him a very great heap of stones. Then all Israel fled, each…
- Malachi 2:14 (v50) Yet you say, ‘Why?’ Because Yahweh has been witness between you and the wife of your youth, against whom you have dealt treacherously,…
- Malachi 3:5 (v50) I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the…
- Matthew 19:5-6 (v50) and said, ‘For this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh?’ So…
- 1 Thessalonians 2:5 (v50) For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness),
- 1 Samuel 7:5-6 (v49) Samuel said, “Gather all Israel to Mizpah, and I will pray to Yahweh for you.” They gathered together to Mizpah, and drew water, and poured…
- Hebrews 12:1 (v47) Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily…
- Judges 11:11 (v49) Then Jephthah went with the elders of Gilead, and the people made him head and chief over them. Jephthah spoke all his words before Yahweh…
- 1 Kings 15:22 (v49) Then king Asa made a proclamation to all Judah. No one was exempted. They carried away the stones of Ramah, and its timber, with which…
- Hosea 5:1 (v49) “Listen to this, you priests! Listen, house of Israel, and give ear, house of the king! For the judgment is against you; for you have been…
33 distinct cross-references across this passage (34 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain On vv47, 49, 50 47. And Laban called it. Each, in his own…
47. And Laban called it. Each, in his own language, gives a name, of the same signification, to the heap. Whence it appears, that Laban used the Syrian tongue, though born of the race of Heber. But it is not wonderful that he, dwelling among Syrians, should have accustomed himself to the language as well as to the manners of the Syrians. And a little before, he is twice called a Syrian; as if Moses would describe him as degenerate, and alienated from the Hebrews. But this seems by no means accordant with the previous history, where we read that the daughters of Laban gave Hebrew names to their sons. Yet the solution is not difficult; for since the affinity between these languages was great, the inflection of one word into another was easy: besides, if the wives of Jacob were tractable, it is not surprising that they should have learned his language. And beyond doubt, he would himself make a point of this matter: seeing he knew that his family was separated from the rest of the nations. Moses, in using the name of Galeed, does it proleptically; for since he was writing for his own times, he does not scruple to give it the generally received name. Moreover we hence infer, that ceremonies and rites ought to refer to that which those who use them mutually agree upon. Which rule also ought to be applied to the sacraments; because if the word by which God enters into covenant with us be taken away, useless and dead figures will alone remain.
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 vv47, 49, 50 Or, the heap of witness.
Or, the heap of witness.
The one named the place in the Syrian tongue, and the other in the Hebrew tongue.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv45–52 Gen 31:45 And Jacob took a stone, and set…
Gen 31:45 And Jacob took a stone, and set it up [for] a pillar.
Ver. 45. A stone.] Or stones, as Gen 31:46.
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 vv45, 46, 47, 50 In testimony of his compliance with Laban’s proposal, and…
In testimony of his compliance with Laban’s proposal, and his entering into this covenant. See Exo 24:4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv45–52 And Laban said, this heap is a witness between…
And Laban said, this heap is a witness between me and thee this day. A witness of the covenant now about to be made between them that day, and a witness against them should they break it:
therefore was the name of it called Galeed; by Jacob, as before observed; See Gill on Gen 31:47.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv46–51 Verse 46. Made a heap] גל gal, translated heap,…
Verse 46. Made a heap] גל 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.
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 v47 Gen 31:47-53. But Jacob called it Galeed — The…
Gen 31:47-53. But Jacob called it Galeed — The name Laban gave it signifies the heap of witness, in the Syrian tongue, which he used, and Galeed signifies the same in Hebrew, the language which Jacob used. It appears that the name which Jacob gave it remained to it, and not the name which Laban gave it. And Mizpah — (Gen 31:49,) This name in Hebrew signifies a watchtower. And they agreed to give it this second name to remind them and their posterity of the solemn appeal they had now mutually made to the all-seeing eye of God, whose providence watches over the actions of mankind, rewarding sincerity and punishing deceitfulness. They appeal to him, 1st, As a witness, The Lord judge between thee and me — That is, the Lord take cognizance of every thing that shall be done on either side in violation of this league. 2d, As a judge. The God of Abraham, (Gen 31:53,) from whom Jacob was descended; and the God of Nahor — Laban’s progenitor; the God of their father — From whom they were both descended; judge betwixt us. God’s relation to them is thus expressed, to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity betwixt them. Those that have one God, should have one heart: God is judge between contending parties, and he will judge righteously. Whoever does wrong, it is at his peril. Jacob sware by the Fear of his father Isaac — The God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done: to this only living and true God he offered a sacrifice, (Gen 31:54,) in gratitude for the peace he had obtained with Laban.
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 vv47, 49, 50, 51 Testimony. Hebrew makes Laban give this etymology, Jegar-saha-dutha; while…
Testimony. Hebrew makes Laban give this etymology, Jegar-saha-dutha; while Galaad means the hill or the witness. The Syrian language had now begun to deviate some little from the Hebrew of Jacob. --- Each, &c. This is added by the Vulgate. (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 v52 This heap be witness--Objects of nature were frequently thus…
This heap be witness--Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to God; and it is observable that there was a marked difference in the religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the "fear of his father Isaac." They who have one God should have one heart: they who are agreed in religion should endeavor to agree in everything else.
Next: Genesis Chapter 32
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 vv47–48 47. Jegar-sahadutha… Galeed — The Aramaic and Hebrew words,…
47. Jegar-sahadutha… Galeed — The Aramaic and Hebrew words, respectively, for heap of witness. יגרyegar, or gar, is a dialectic variation of גל, gal, rendered heap in Gen_31:46. This incidental notice of the naming of their stone memorial shows that already, in Jacob’s time, the dialectical differences between the Aramaic and Hebrew tongues were noticeable. This was probably the origin of the name Gilead, applied to the whole range of mountains running north and south on the east of the Jordan. The particular spot where the covenant was made was probably at the northern end of the range, not at what was later known as Mizpeh of Gilead, (Jdg_11:29,) for Jacob, after this, passing southward crossed the Jabbok, (Wady Zerka,) which is itself north of the modern mount Jelad. The name Mizpah (Gen_31:49) subsequently became very common, and is applied to three other places on the east (Jos_11:3; Jdg_10:17; 1Sa_22:3) and two on the west of the Jordan. Jos_15:38; Jos_18:26.
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 vv45–51 45. Jacob] The name “Jacob” is here almost certainly…
45. Jacob] The name “Jacob” is here almost certainly a gloss. We should read either “and he took a stone,” or “and Laban took a stone.” In Gen_31:51 Laban says that he set up the pillar or maṣṣêbah. Laban erects the pillar; Jacob makes the heap of stones.
a pillar] Heb. maṣṣêbah. As Jacob had done at Bethel, Gen_28:18.
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 vv47, 49 (47) Jegar-sahadutha.—These are two Syriac words of the same…
(47) Jegar-sahadutha.—These are two Syriac words of the same meaning as Gal-’eed, Heap of Witness. A Syriac (or Aramaic) dialect was most probably the ordinary language of the people in Mesopotamia, but it seems plain that Laban and his family also spoke Hebrew, not merely from his calling the placo Mizpah, a Hebrew word, but from the names given by his daughters to their children.
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 vv45, 46, 47, 48, 51 And Jacob took a stone, and set it up…
CHAPTER 31:45-55
And Jacob took a stone, and set it up for a pillar or Matzebah, as a memorial or witness of the covenant about to be formed (ver. 52); a different transaction from the piling of the stone-heap next referred to. (of Gen_28:18; Jos_14:2-7)
Read full note →
HOMILETICS.
Vers. 45-55.
Galeed and Mizpah, or the covenant of peace.
I THE COVENANT MEMORIALS.
1. The pillar of remembrance. The erection of the stone slab appears to have been the act of Jacob alone, and to have been designed to commemorate the important transaction about to be entered into with Laban. It is well to keep note of those engagements we make with our fellow-men in order to their punctual fulfillment; much more of those we make with God. It does not appear that any name was given to the column, and this may have been because it was intended chiefly for himself.
2. The pile of witness. This was the work both of Laban and Jacob, which they conjointly performed through the instrumentality of their brethren; and being of the nature of a public monument, it was further characterized by a name Laban calling it Jegar-sahadutha, and Jacob styling it Galeed, both expressions signifying heap of witness, and perhaps both of them naming it Mizpah, or watchtower, from the nature of the oath which they both took on the occasion. Men who are truly sincere in their covenant engagements are never afraid to bind themselves by public attestations of their good faith, though it is certain that of all men these least require to be so bound.
II THE COVENANT WORDS.
1. The solemn engagements. On the one hand Laban undertakes never to pass the stone heap on Gilead to do injury to Jacob not mentioning the pillar, which was purely of Jacob"s construction, and therefore supposed to have a religious significance solely for Jacob; and on the other hand Jacob records his vow never to cross the pillar and the pile to inflict wrong on Laban, and in addition, as Laban might be injured in his daughters without crossing the forbidden line, never to afflict Rachel and Leah by taking other wives besides them; The engagement on both sides is to abstain from doing injury of any sort to each other; and to this all men are bound by both natural and revealed religion without the formality of an oath; and much more than other men, are Christians taken bound by God"s grace and Christ"s blood to live peaceably with all men and be at peace amongst themselves.
2. The impressive oaths. If it is dubious whether Laban appealed to God or only to the stone-heap to witness his sincerity in promising not to harm Jacob, it is certain that he appealed to God to keep a strict eye on Jacob (ver. 49), and in a semi-superstitious way united the God of Abraham and the God of Nahor, the God of their fathers, to judge between them. Jacob does not mention either pile or pillar, but swears by the fear of his father Isaac.
III THE COVENANT ACTIONS.
1. The sacrifice. The offering of sacrifice was essential to the formation of a covenant. As between God and man, it virtually proclaimed that God could enter into amicable relations with sinful man only on the basis of an atonement. As between man and man, it was equivalent to an acknowledgment by the covenanting parties that both required to be covered with the blood of propitiation. That Jacob, and not Laban, offered sacrifice intimates that these truths were already in some degree appreciated by Jacob, though possibly they were not understood by Laban.
2. The feast. In making this feast Jacob may only have been following the example of his father Isaac, who similarly entertained Abimelech and his statesmen at Beersheba on the occasion" of the treaty which was there formed between them; but the sacrificial feast afterwards became an important element in the Mosaic cultus, and was designed to express the idea of house and table fellowship between the covenanting parties.
IV THE COVENANT RESULTS.
1. The kiss of reconciliation. It is not certain that Laban kissed Jacob when he prepared for his departure in the morning; perhaps that was too much to expect; but he kissed Rachel and Leah and their children. It was a sign of forgiveness not alone to them, but through them also to Jacob.
2. The paternal benediction. Laban, whose better nature appears to have returned as the result of the covenant, or of the feast, or of the contemplated parting with his daughters, poured out his feelings in a farewell blessing on their heads. It is the last we hear or see of Laban in the Scripture narrative. Let us hope it was the revival of early kindness and piety in the old man"s heart.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v49 The Lord watch between me and thee.
Gen_31:49-55
The Lord watch between me and thee.
Read full note →
--
Lessons
1. Injurious persons are most apt to suspect the innocent for doing wrong.
2. Wicked men would not have others wrong their children though they do it themselves.
3. Nature denieth polygamy though mens lusts design and plead for it.
4. Want of human witness to require fealty is no ground of breaking covenant security.
5. God Himself is witness to the covenants of men, and will see right to be done by them or judge for it.
6. The most fraudulent men may be strict upon others to press on them the testimony of God (Gen_31:50). (G. Hughes, B. D.)
Lessons
1. Treacherous, deceitful men are most fearful of hurt pursuing them. So Laban.
2. Guilty fear makes men solicitous and intent to save themselves.
3. Sinful solicitousness for safety is full of words to little purpose (Gen_31:51).
4. Jealousy groundless contents not itself with Gods witness, but will have visible assurance.
5. Wickedness may sometimes be content not to do harm to others when it is afraid itself.
6. The most injurious are most solicitous to secure themselves from the innocent, who think no harm unto them (Gen_31:52). (G. Hughes, B. D.)
Lessons
1. An oath of God is a just means of confirmation to a lawful covenant for setting things out of doubt.
2. Superstitious men, though convinced of the true way of God, yet worship and swear in old corrupt ways.
3. Oaths taken by false gods, or the true in false ways, are yet binding.
4. in making peace with idolaters it is lawful to take their corrupt swearing, but net to follow it.
5. True saints, when called to swear, must do it in the true fear of the true God.
6. It is just for saints to glorify God by swearing in just cases and making Him Judge (Gen_31:53). (G. Hughes, B. D.)
Lessons
1. It is suitable unto a day of peacemaking for Gods servants to make a feast.
2. The spirits of good men are free and ingenious even to such as have been adversaries to them.
3. Friendly invitations and communion are the best issue of hot debates.
4. The power of God so overrules as to make persecutors sleep under the shelter of such whom they have oppressed (Gen_31:54). (G. Hughes, B. D.)
Lessons
1. The purposes of wicked men are not in their own hands to effect them. Laban goeth changed home.
2. Furious pursuits of the innocent God turneth to early departures of their enemies.
3. Overruling Providence can make unnatural men show natural affection.
4. Wicked men are convinced there cometh good to men only from the blessing of God.
5. Ungodly ones may use forms of blessing when yet they can procure none from God.
6. God turns oppressors to their own with rebukes who thirsted after the possessions of the innocent (Gen_31:55). So God delivereth His out of temptations. (G. Hughes, B. D.)
Mizpah
I. The ordinary use of this word is not quite the same as its original use. It is generally used as a kind of bond or link between parted friends; whereas it was first used as a SAFEGUARD AND WARNING between two men who were in some sort enemies, or, at least, but doubtful friends, and one of them very suspicious of the other.
1. When two men part, as Laban and Jacob parted, and their circumstances are such that, while absent from one another, one of them, or perhaps each of them, will have it in his power to injure the other in any way, in such a case let this word act as a wholesome warning: Mizpah, a beacon or watch-tower. The Lord Himself is such. He overlooks all.
2. A servant must often be free from the ken of master or mistress. But there is an eye on that servant always--the all-seeing eye of God. He stands as a watch-tower between servant and master or mistress, marking and judging how each fulfils his part. Is the master or mistress kind, just, considerate? Is the servant faithful and true, honest, upright, diligent?
3. Men have many dealings with one another in business. The Lord stands and overlooks each bargain.
II. But though the original application of the word was such, yet it may very well be applied also in that other way in which it is so often used. When those who love one another are called to part--when friends, for instance, go from each other, when brothers and sisters separate, when children leave home, when even a husband is called to a distance, perhaps to a foreign land, and that for a long time--it is A GREAT COMFORT to remember that the Lord is as a watch-tower between those thus parted. The closest and dearest of all bonds is that of having one Father, one Saviour, one Spirit, one hope now, one eternal home hereafter. Those thus united are hardly absent, even when parted in the body. (F. Bourdillon, M. A.)
Mizpah tokens
Tokens and memorials are not without use. The Mizpah on seal or ring, on locket or in book, may well bring to mind those absent, and even serve to draw the thoughts to God. The daughter, whose home is among strangers, will think of the fond mother who made that parting gift, and whose wish and prayer seems to be contained in that little word. The son, far off in a foreign land, carries with him a memorial of the same kind; and when he reads that word his thoughts go back to the home of his childhood, a father and mothers loving words and earnest prayers come back to his mind, his heart is softened, and he remembers Him who is above all, whose eye is in every place, and now watches over both him and those at home. (F. Bourdillon, M. A.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v47 Chald, the heap of witness.
Jegarsahadutha
Chald, the heap of witness.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv45, 48, 51 This means that a large stone was simply set…
pillar
This means that a large stone was simply set up on its end to mark the place where this important event happened.
Read full note →
made a pile
"stacked them on top of each other"
Then they ate there by the pile
Eating a meal together was a part of making the covenant with one another. The full meaning of this may be made explicit. (See: Assumed Knowledge and Implicit Information)
Jegar Saha Dutha
Translators may add a footnote that says: "The name Jegar Saha Dutha means 'heap of witness' in Laban's language." (See: How to Translate Names)
Galeed
Translators may add a footnote that says: "The name Galeed means 'heap of witness' in Jacob's language. (See: How to Translate Names)
translationWords
column
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 vv45, 49, 50 31:45-48 The stone and the heap of stones were…
31:45-48 The stone and the heap of stones were a monument to the border treaty between the two men, as a witness to future generations. Each man named the monument witness pile in his native language. It remained the perpetual border between Israel and the kingdom of Aram (Syria), two nations often at war.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.