Ch. 31 (J, E.)

1–21.  The Flight of Jacob.

22–55.  The Pursuit of Laban, and the Covenant between Laban and Jacob at Gilead.

The greater part of this chapter is taken from E. The discrepancies between it and the previous chapter are to be explained by the compiler’s prevalent use in that chapter of J and in this of E.

1. Laban’s sons] See Genesis 30:35. It has hitherto been a contest of wits between Laban and Jacob. Jacob has had the best of it. Laban’s sons are jealous and thoroughly alienated.

glory] R.V. marg. wealth. The Hebrew word kâbôd, usually rendered “honour” or “glory,” has sometimes the meaning of “wealth,” as here and Psalm 49:17, “for when he dieth he shall carry nothing away, his glory shall not descend after him.” Cf. Isaiah 10:3.

2. the countenance of Laban] Here, and in Genesis 31:5, Laban’s countenance toward Jacob is said to be altered. For this idiomatic use of “the countenance” as expressing feeling, cf. Genesis 4:5.

3. And the Lord said] In a dream; cf. Genesis 31:11.

the land of thy fathers] i.e. Canaan, as the country of Abraham and Isaac.

I will be with thee] The renewal of the promise of the Divine Presence made to Jacob in Genesis 28:15; cf. Genesis 21:22, Genesis 26:24.

7. changed my wages] The account given in the following passage differs from that in the preceding chapter, Genesis 30:25-31. There Jacob specified the conditions, to which Laban acceded; and then Jacob resorted to artifice, in order to improve his position. Here it is Laban that has specified the wages, and arbitrarily changed them (cf. Genesis 31:41) from time to time. But in every case, by the providence of God, not by Jacob’s cleverness, the result has worked out advantageously to Jacob. In ch. 30 we had principally, probably, the narrative of J; in this chapter, that of E is predominantly employed.

ten times] A phrase used to denote frequency, as in Genesis 31:41, Numbers 14:22, Nehemiah 4:12, Job 19:3, by a round number; Lat. decem vicibus. But LXX, not understanding the Hebrew word rendered “times” (mônîm), seems to have transliterated it with the rendering ἀμνῶν, “lambs” (or is this for μνῶν?), i.e. “ten lambing seasons.”

8. If he said thus] Applying to Laban the proposal made by Jacob in Genesis 30:32.

10. in a dream] Cf. Genesis 20:3. It is thus revealed to Jacob (Genesis 31:10-12) that the birth, in such numbers, of spotted and parti-coloured young is due to God’s goodness towards him, and in order to requite Laban (Genesis 31:12).

grisled] i.e. “gray” (Fr. gris). This Old English word, now generally spelt “grizzled,” occurs also in Zechariah 6:3; Zechariah 6:6. Compare, in Bacon’s Essays, “pusled” for “puzzled.”

11. And the angel of God] The vision combines the account of the events connected with the wages in Genesis 30:31-42 with the mention of the Divine word to Jacob in Genesis 31:3.

Notice the frequent use of “God” (Elohim), not Lord (Jehovah), in this chapter, Genesis 31:9; Genesis 31:11; Genesis 31:16; Genesis 31:24; Genesis 31:42.

13. the God of Beth-el] i.e. the God who appeared unto thee at Beth-el; see Genesis 35:7. For the mention of the pillar and the vow, see Genesis 28:18-22. By the words “I am the God of Beth-el,” the Angel is shewn to be not a created angel, but Jehovah Himself in a manifested form; cf. Exodus 23:20-21, “Behold, I send an angel before thee … my name is in him.” See notes on Genesis 16:10, Genesis 21:17-18, Genesis 22:11-12. The Hebrew text is ungrammatical: LXX ὁ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ.

14. Is there yet] i.e. “we have no reason any longer to expect.” Leah and Rachel had both been alienated from their father by his disregard of their feelings and by his mean grasping policy.

portion or inheritance] A proverbial phrase: see 2 Samuel 20:1; 1 Kings 12:16.

15. strangers] i.e. foreigners, people of another kindred or country.

sold us] Referring to the bargain by which Jacob had obtained his two wives at the price of fourteen years’ service (Genesis 29:15-20; Genesis 29:27).

our money] Better, as marg., the price paid for us. Laban had taken to himself the full profits of Jacob’s fourteen years’ service as the gift, or mohar, to the bride’s family; but had assigned nothing of it as the dowry or gift to the two brides. Cf. Genesis 24:53. This conduct they imply was contrary to usual custom, and was part of his stinginess. It was too late now to expect him to give anything back.

18 (P). all his substance] It would appear that this verse, taken from P, is the brief summary of Jacob’s departure given in that narrative. The words for “substance” and “his getting,” the mention of “Paddan-aram,” and the redundancy of the language, are characteristic of P.

to Isaac his father] The narrative of JE (Genesis 27:1, Genesis 28:21) would suggest that Isaac had died long previously.

19. gone to shear his sheep] Jacob selected, as an opportune moment for flight, Laban’s absence from home and attendance at the important festival of sheep-shearing. Among shepherds this was an occasion of feasting, which lasted several days. Cf. 1 Samuel 25:2; 1 Samuel 25:7; 1 Samuel 25:11; 2 Samuel 13:23. Jacob, by seizing this opportunity, is able to get clear away, cross the Euphrates, and start homewards.

the teraphim] The teraphim were the household gods, like the Latin Penates, sometimes small in size, as would appear from this verse and Genesis 31:30; Genesis 31:34; but sometimes, as is to be inferred from 1 Samuel 19:13, large enough to be shaped like human figures. Their presence in the houses of Israelites was common; cf. Jdg 17:4-5; Hosea 3:4. But they seem to have been a source of superstition. The narrative in Genesis 35:2, 1 Samuel 15:23, 2 Kings 23:24, shews that their use was opposed to the best spirit of Israelite religion. The versions here render “teraphim” by “idols,” LXX τὰ εἴδωλα, Lat. idola.

The mention of them here and in Genesis 35:2-4 seems to connect their use with Aramaean influences. There is no reference to them in the story of Abraham and Isaac. Rachel hopes to bring with her the good genius of her own home.

20. stole away, &c.] Heb. stole the heart of Laban the Aramean. Cf. Genesis 31:26. Jacob outwitted Laban; fled secretly, and got three days’ start. For the phrase, cf. the Greek κλέπτειν νοῦν, “to steal the mind,” i.e. to deceive; see 2 Samuel 15:6.

21. the River] i.e. the Euphrates. See note on Genesis 15:18. Cf. Psalm 72:8, “from the River unto the ends of the earth.” “Haran” (Genesis 24:4) was Laban’s home.

toward the mountain of Gilead] i.e. towards the hill-country on the east side of Jordan. The name “Gilead” is here used in its widest application.

22–55. The Pursuit of Laban, &c.

23. his brethren] i.e. the men of his kindred and clan, as in Genesis 31:25; Genesis 31:32. Jacob is similarly attended; cf. Genesis 31:37; Genesis 31:46; Genesis 31:54, Genesis 24:60.

seven days’ journey] The distance from Haran to the land of Gilead for a company with flocks and herds would require a longer time. It is computed to be over 300 miles in a straight line. But we do not need to be very exacting about geographical accuracy in old-world popular stories.

The point to notice is that Jacob was encumbered with his flocks and herds and household, and that Laban, travelling without encumbrance in pursuit, overtook him in ten days from his flight.

24. And God came] Cf. Genesis 31:11. For this revelation to Laban the Syrian, compare the revelation to Abimelech, king of Gerar, in Genesis 20:3. It is God, not the “angel of God” (Genesis 31:11), who appears to Laban.

either good or bad] A phrase used by Laban himself in Genesis 24:50.

25. in the mountain] Very probably the name has dropped out of the text. We should expect a proper name to balance “the mountain of Gilead” in the second clause. The opposing camps were lodged on hill-tops over against each other. Perhaps Mizpah, mentioned in Genesis 31:49, was the name that is here missing.

26. What hast thou done?] Cf. Genesis 4:10. Laban’s reproach in Genesis 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.

27. steal away from me] Heb. didst steal me; cf. Genesis 31:20.

sent thee away] The same word as in Genesis 12:20, “And they brought him on the way.” The suggestion of a musical accompaniment is rhetorical. The “tabret” (tôph) is the “timbrel” or “tambourine.”

28. sons … daughters] Laban’s grandchildren; cf. Genesis 31:43; Genesis 31:55.

29. in the power of my hand] A Hebrew idiom occurring in Deuteronomy 28:32, Nehemiah 5:5, Proverbs 3:27, Micah 2:1. The word “power” is “Êl,” usually rendered “God”; in this idiom it denotes “power” or “might” in the abstract.

the God of your father] Laban’s conscience smites him, as is implied by the vision recorded in Genesis 31:24.

30. though thou wouldest needs be gone] Lit. “thou art actually gone.”

my gods] “My Elohim, or god,” here in the sense of the figures of the household gods, as in Jdg 18:24, and possibly in Exodus 21:6; Exodus 22:7-8; Exodus 32:1.

31. I was afraid] Jacob’s defence is brief: (1) he fled because he could not trust Laban, who, he thought, would keep his daughters by force; (2) as to the teraphim, he was innocent; if any of his party had stolen them, they should be punished by death.

32. our brethren] Cf. Genesis 31:23.

33. tent] Four tents are mentioned, one occupied by Jacob, one each by Leah and Rachel, and one by handmaidens. LXX renders by οἶκον = “house.”

34. the camel’s furniture] By this is probably meant the wicker framework of the camel’s saddle, with its trappings and hangings, LXX τὰ σάγματα, Lat. stramenta.

35. rise] i.e. in honour to her father. For the custom of rising to do honour to age, see Leviticus 19:32.

36. trespass … sin] i.e. (a) the particular outrage against the rights of kinship, and (b) moral offence generally. Jacob regards the charge of the theft of the teraphim as a mere pretext, devised by Laban in order to ransack his goods. For the word rendered “trespass,” “transgression,” “rebellion,” cf. Genesis 50:17; 1 Samuel 24:12; 1 Kings 12:19; 2 Kings 8:20.

38. This twenty years] Jacob’s indignant protest proclaims (1) his length of service, (2) his perfect honesty, (3) his uncomplaining endurance of hardship, in spite of capricious changes in his wage. And now that he has left Haran, it was only because of God’s mercy, and not through Laban’s kindness, that he did not go empty-handed.

39. I brought not unto thee] Jacob allowed himself to be the loser by the animals that were killed by wild beasts. Instead of bringing the mangled remains so that their value might not be deducted, he cheerfully bore the full loss: see Exodus 22:12-13; Amos 3:12. Jacob had exceeded the standard of fairness which was required by custom: “I bare the loss of it,” i.e. “I used to make myself responsible for the loss.”

40. drought … frost] The extremes of midday heat and midnight frost. For the variations of temperature, cf. Jeremiah 36:30.

41. ten times] Cf. Genesis 31:7.

42. the God of my father] Cf. Genesis 31:5.

the Fear of Isaac] Cf. Genesis 31:53. A remarkable phrase, denoting the personal God who was the object of Isaac’s worship. Cf. Isaiah 8:13, “Neither fear ye their fear. The Lord of Hosts … let him be your fear.” It clearly shews not that Isaac was regarded as a deity; but that He whom Isaac feared was the true God of Jacob.

sent me away empty] A regular phrase for destitution; cf. Job 22:9; Luke 1:53.

rebuked thee] Cf. Genesis 31:29.

43. my daughters] Laban’s reply, consisting of the claim of complete parental control over Leah and Rachel and their children and their husband’s flocks, is no sort of reply to Jacob’s complaint.

44. a covenant] Cf. Genesis 26:28.

a witness] Heb. ‘ed. This word gives the keynote to the transaction, and introduces the play on the word Gilead in Genesis 31:47. But “a covenant” is not “a witness.” Surely some words have dropped out. Several commentators suggest: “And let us make a heap, and let it be for a witness.”

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 Genesis 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, Genesis 28:18.

46. his brethren] i.e. his followers and companions; see Genesis 31:23; Genesis 31:32.

an heap] Heb. gal. What we should now call a “cairn,” on the top of a mountain. Lat. tumulus.

47. And Laban called it] This verse, which anticipates and does not agree with Genesis 31:48-49, must be a learned gloss.

Laban the Syrian (cf. Genesis 31:20, Genesis 28:5) gives an Aramaic name, Jacob the Hebrew gives a Hebrew name. In the region of Gilead, in later times, both languages were probably spoken1[25].

[25] “Pillars of testimony” occur to-day in groups at many places, especially where the traveller first catches sight of some sacred spot. Thereupon he sets stones one upon the other in the shape of a column, and says, “Oh, so and so (mentioning the name of the saint whose weli he sees), as I by this bear testimony to thee, so do thou bear testimony to me in the day of judgment” (Peters, Early Hebrew Story, p. 111f.).

48. Therefore was the name, &c.] A popular etymology thus accounted for the name “Gilead” by derivation from “Galeed.” Probably, some well-known “cairn” on the hill-frontier of Gilead was the reputed scene of the compact between Laban and Jacob. That border feuds were waged between Aramaeans and Israelites, and that the boundaries between the two nations were marked by cairns, is indicated in this story.

49. Mizpah] That is, The watch-tower. Cf. Jdg 11:29, “Mizpeh of Gilead,” and Genesis 31:34, “Mizpah.” Probably a common name for a height. The mention of this name comes in very abruptly at this point, and may be a gloss. The Sam. reads maṣṣêbah, LXX καὶ ἡ ὅρασις = “the vision.” It has been suggested that the high point here indicated might be the Rammath-mizpeh of Joshua 13:25, or the Mizpah in Gilead of Jdg 11:11. A third name for “the heap of stones” is very awkward, and the grammar barely tolerable. The text has undergone some dislocation.

The Lord] LXX ὁ Θεός. Jehovah is the third party in the solemn contract: He is witness; He will uphold the right, and punish the violator of the bond; cf. Genesis 16:5.

between me and thee] The cairn on the hill is to be the witness of the covenant between two sets of people separated at a distance from one another, and tempted to take advantage of one another. The popular use of the word Mizpah, based on this verse, ignores the context, and, in particular, Genesis 31:50. God is here invoked, because of the mutual distrust of the two parties, to watch lest one or the other should violate the compact.

absent] Heb. hidden, i.e. “separated and out of sight.”

50. wives beside my daughters] So that Leah and Rachel may not be exposed to the risk of any indignity. “Afflict,” cf. “dealt hardly” (Genesis 16:6).

51. heap … set] Jacob had caused the heap to be collected; Laban had erected the pillar: see note on Genesis 31:45. Two compacts are made: (1) Jacob will not ill-treat Laban’s daughters, Genesis 31:50; (2) neither Laban nor Jacob will pass the boundary heap of stones to do the other harm, Genesis 31:52. The heap of stones and the pillar are the witness of the agreement.

53. The God of Abraham … Nahor] The verb “judge” is in the plural. See note on Genesis 20:13 for the rare use of the plural verb with “Elohim.” Laban speaks of the God of Abraham, i.e. of the Hebrews in Canaan, and of the God of Nahor, i.e. of the Hebrews in Haran, and as a Syrian may possibly have regarded them as distinct deities. The plural with Elohim is found in Genesis 20:13, Genesis 35:7.

the God of their father] R.V. marg. gods. These words are not found in the LXX and some Hebrew MSS., and are probably a gloss. If they are omitted, the God of Abraham and the God of Nahor were treated in the original form of the narrative as separate, not identical, deities.

the Fear of his father Isaac] See note on Genesis 31:42.

54. offered a sacrifice] Lit. “killed a sacrifice.” The killing of an animal for sacrifice was the occasion of a feast. The sacrifice consisted not only in an offering to the Deity, but also in the eating of portions of the sacrificial victim by both the contracting parties of the covenant; cf. Genesis 26:30.

eat bread] i.e. to take a meal. To partake of food together was the sign of restored friendship and trust between disputing parties.

55. sons and … daughters] Cf. Genesis 31:28; Genesis 31:43. His grandchildren as well as his two daughters.

unto his place] i.e. his home in Haran; cf. Genesis 18:33; Numbers 24:25.