Genesis · Chapter 31

V. 1. It should seem they said it in Jacob’s hearing. The last chapter began with Rachel’s envying Leah; this begins with Laban’s sons envying Jacob. He has gotten all his glory-And what was this glory? It was a parcel of brown sheep and speckled goats, and some camels and asses. Jacob has taken away all that was our fathers-Not all, sure; what was become of those cattle which were committed to the custody of Laban’s sons, and sent three days journey off?

Verse 1. And he heard the words of Laban’s sons] The multiplication of Jacob’s cattle, and the decrease and degeneracy of those of Laban, were sufficient to arouse the jealousy of Laban’s sons. This, with Laban’s unfair treatment, and the direction he received from God, determined him to return to his own country.

Hath he gotten all this glory.] All these riches, this wealth, or property. The original word dbk signifies both to be rich and to be heavy; and perhaps for this simple reason, that riches ever bring with them heavy weight and burden of cares and anxieties.

Verse 1. He heard the words of Laban’s sons — For it seems they spoke them in Jacob’s hearing. The last chapter began with Rachel’s envying Leah; this begins with Laban’s sons envying Jacob. Hath taken away all that was our father’s — Not all, sure: what was become of those cattle which were committed to the custody of Laban’s sons, and sent three days’ journey off? He has gotten all this glory — And what was this glory? It was a parcel of brown sheep, and speckled goats, and some camels and asses. But they meant wealth, which the possessors usually glory in, and whereby they gain much esteem from others.

Verse 1. He heard the words of Laban’s sons. Three causes are assigned for Jacob’s abrupt removal: first, the bitter reproaches of Laban’s sons: secondly, the consequent change in the countenance of Laban; and thirdly, the special command of God, who, ever faithful to his covenant, guarded Jacob with a watchful eye, and enriched him with a munificent hand.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

2. Not toward him as before — During the fourteen years of his service, when Laban had all the advantage, and every thing his own way, he doubtless treated Jacob with great regard, so that the latter would be quick to note coldness and opposition. His changing his wages (verse 7) gave him opportunity to show his growing dislike. The Hebrew for as before is idiomatic; literally, yesterday three days; that is, yesterday and the third day, or yesterday and before. Somewhat like our “yesterday week.”

V. 3. The Lord said unto Jacob, Return and I will be with thee-though Jacob had met with very hard usage, yet he would not quit his place ‘till God bid him. He came thither by orders from heaven, and there he would slay ‘till he was ordered back. The direction he had from heaven is more fully related in the account he gives of it to his wives, where he tells them of the dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God in that dream instructed him that it was not by chance, nor by his own policy, that he obtained that great advantage but by the providence of God, who had taken notice of the hardships Laban had put upon him, and in performance of his promise.

Verse 3. And the Lord said unto Jacob, Return-and I will be with thee.] I will take the same care of thee in thy return, as I took of thee on thy way to this place. The Targum reads, My WORD shall be for thy help, see Genesis 15:1. A promise of this kind was essentially necessary for the encouragement of Jacob, especially at this time; and no doubt it was a powerful means of support to him through the whole journey; and it was particularly so when he heard that his brother was coming to meet him, with four hundred men in his retinue, Genesis 32:6. At that time he went and pleaded the very words of this promise with God, Genesis 32:9.

Verses 3, 4. The Lord said unto Jacob, Return — God, who orders all things aright, having blessed Jacob with greater substance in the house of Laban than he could have obtained in his father’s house, without great inconveniences, perhaps irreconcilable, fatal hatred between him and his brother Esau, now orders him to return. For, though Jacob had met with very hard usage, yet he would not quit his place till God bid him. The direction he had from Heaven is more fully related to his wives afterward. Unto the land of thy fathers — Not which was properly theirs, but only that in which they had sojourned, and which was promised to them in their seed. And, as Jacob was an inheritor of the promise, it was proper that he should sojourn in the land, to keep alive the hopes of it in his posterity. Jacob sent for Rachel and Leah to the field — That he might discourse with them more privately.

3. Return — This word of Jehovah was as truly a divine call as that which led Abraham from Ur of the Chaldees. It came to him in the field and evidently made a deep impression on Jacob, so that he at once sent for his two wives, and told them all.

V. 4. And Jacob sent for Rachel and Leah to the field-That he might discourse with them more privately.

Verse 4. Jacob sent and called Rachel and Leah] He had probably been at some considerable distance with the flocks; and for the greater secrecy, he rather sends for them to the field, to consult them on this most momentous affair, than visit them in their tents, where probably some of the family of Laban might overhear their conversation, though Laban himself was at the time three days’ journey off. It is possible that Jacob shore his sheep at the same time; and that he sent for his wives and household furniture to erect tents on the spot, that they might partake of the festivities usual on such occasions. Thus they might all depart without being suspected.

Verses 3, 4. The Lord said unto Jacob, Return — God, who orders all things aright, having blessed Jacob with greater substance in the house of Laban than he could have obtained in his father’s house, without great inconveniences, perhaps irreconcilable, fatal hatred between him and his brother Esau, now orders him to return. For, though Jacob had met with very hard usage, yet he would not quit his place till God bid him. The direction he had from Heaven is more fully related to his wives afterward. Unto the land of thy fathers — Not which was properly theirs, but only that in which they had sojourned, and which was promised to them in their seed. And, as Jacob was an inheritor of the promise, it was proper that he should sojourn in the land, to keep alive the hopes of it in his posterity. Jacob sent for Rachel and Leah to the field — That he might discourse with them more privately.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

Verse 7. Changed my wages ten times] There is a strange diversity among the ancient versions, and ancient and modern interpreters, on the meaning of these words. The Hebrew is מנים trv[ asereth monim, which Aquila translates deka ariqmouv ten numbers; Symmachus, dekakiv aritmw, ten times in number; the Septuagint deka amnwn, ten lambs, with which Origen appears to agree. St. Augustine thinks that by ten lambs five years’ wages is meant: that Laban had withheld from him all the party-coloured lambs which had been brought forth for five years, and because the ewes brought forth lambs twice in the year, bis gravidæ pecudes, therefore the number ten is used, Jacob having been defrauded of his part of the produce of ten births. It is supposed that the Septuagint use lambs for years, as Virgil does aristas.

En unquam patrios longo post tempore fines,

Pauperis et tuguri congestum cespite culmen,

Post aliquot mea regna videns mirabor aristas?

Virg. Ec. i., ver. 68.

Thus inadequately translated by DRYDEN:

O must the wretched exiles ever mourn;

Nor, after length of rolling years, return?

Are we condemn’d by Fate’s unjust decree,

No more our harvests and our homes to see?

Or shall we mount again the rural throng,

And rule the country, kingdoms once our own?

Here aristas, which signifies ears of corn, is put for harvest, harvest for autumn, and autumn for years. After all, it is most natural to suppose that Jacob uses the word ten times for an indefinite number, which we might safely translate frequently; and that it means an indefinite number in other parts of the sacred writings, is evident from Leviticus 26:26: TEN women shall bake your bread in one oven. Ecclesiastes 7:19: Wisdom strengtheneth the wise more than TEN mighty men the city. Numbers 14:22: Because all these men have tempted me now these TEN times. Job 19:3: These TEN times have ye reproached me. Zechariah 8:23: In those days-TEN men shall take hold of the skirt of him that is a Jew. Revelation 2:10: Ye shall have tribulation TEN days.

Verses 7, 8. Hath changed my wages ten times — That is, oft-times, as is often the signification of the number ten. It appears that Laban, through envy and covetousness, often broke his agreement made with Jacob, and altered it as he thought fit, and that Jacob patiently yielded to all such changes Then all the cattle bare speckled — This seems to put it out of doubt, that, as Jacob says in the following verse, it was indeed God who ordered this matter; for it can scarcely be supposed that any natural causes whatever, without his peculiar providence, could produce so many different changes in a thing of this nature, without once failing.

7. Ten times — Probably a round number used for an indefinite number, and equivalent to very frequently, or, as often as possible. Compare Numbers 14:22; Job 19:3. The manner of Laban’s changing Jacob’s wages was doubtless that indicated in the next verse. “He made repeated attempts to limit the original stipulation by changing the rule as to the colours of the young, and so diminishing Jacob’s wages.” — Keil.

Verses 7, 8. Hath changed my wages ten times — That is, oft-times, as is often the signification of the number ten. It appears that Laban, through envy and covetousness, often broke his agreement made with Jacob, and altered it as he thought fit, and that Jacob patiently yielded to all such changes Then all the cattle bare speckled — This seems to put it out of doubt, that, as Jacob says in the following verse, it was indeed God who ordered this matter; for it can scarcely be supposed that any natural causes whatever, without his peculiar providence, could produce so many different changes in a thing of this nature, without once failing.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

V. 9. God hath taken away the cattle of your father and given them to me-Thus the righteous God paid Jacob for his hard service out of Laban’s estate; as afterwards he paid the seed of Jacob for their service of the Egyptians with their spoils.

Verse 9. God hath taken away the cattle of your father, and given them to me — Thus the righteous God paid Jacob for his hard service out of Laban’s estate, as he afterward paid the seed of Jacob for the service of the Egyptians with the spoils of that people.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

10. Saw in a dream — In Genesis 30:37-43, we have the human side of Jacob’s procedure. We there see his artifice and cunning. Here is another view, not at all in conflict with that, but designed to show that all Jacob’s tricks were as nothing without supernatural interference. God interposed to favour Jacob, not because of his guile or cunning, still less to sanction any thing of the kind as an example for others. Probably such dreams had come repeatedly during the last four or five years, and at the end of the sixth year of his independent service he received the revelation of verses 11-13.

Verse 11. The angel of God spake unto me in a dream] It is strange that we had not heard of this dream before; and yet it seems to have taken place before the cattle brought forth, immediately after the bargain between him and Laban. If we follow the Samaritan the difficulty is at once removed, for it gives us the whole of this dream after Genesis 30:36 of the preceding chapter,

Verses 11-13. The angel of the Lord spake, I am the God of Beth-el — This, no doubt, was the Word, or Son of God, who now condescended to be the angel or messenger of the Father to Jacob, and yet styles himself the God of Beth-el. Thus was Jacob reminded of Beth-el, and of the promises made to him there, by the same divine person, who now again appeared to him in a dream, to his great comfort.

11. The angel of God spake — He refers probably to the same revelation as that of verse 3. This word came to him in a dream, in which was repeated the vision of many a previous dream. Verse 10.

Verse 12. Grisled] ברדים beruddim; drb barad signifies hail, and the meaning must be, they had white spots on them similar to hail. Our word grisled comes from the old French, greslé, hail, now written grêle; hence greslé, grisled, spotted with white upon a dark ground.

Verses 11-13. The angel of the Lord spake, I am the God of Beth-el — This, no doubt, was the Word, or Son of God, who now condescended to be the angel or messenger of the Father to Jacob, and yet styles himself the God of Beth-el. Thus was Jacob reminded of Beth-el, and of the promises made to him there, by the same divine person, who now again appeared to him in a dream, to his great comfort.

12. All that Laban doeth — Or, rather, all that he is doing. God’s interposition had been to punish Laban for his unnatural and narrow policy towards his own children, not to show favour to Jacob’s deception. In their natural lives and works both Laban and Jacob were bad enough, but in this case Laban was the aggressor in taking undue advantage, and Jacob’s action was a policy of self-defence.

Verses 11-13. The angel of the Lord spake, I am the God of Beth-el — This, no doubt, was the Word, or Son of God, who now condescended to be the angel or messenger of the Father to Jacob, and yet styles himself the God of Beth-el. Thus was Jacob reminded of Beth-el, and of the promises made to him there, by the same divine person, who now again appeared to him in a dream, to his great comfort.

13. I am the God of Beth-el — See Genesis 28:12-22. The revelations and promises of Jacob’s dream at Beth-el were incompatible with his remaining permanently in Haran, and it was now time for him to get himself away. Keil argues that this dream was largely the work of Jacob’s excited imagination, “the materials being supplied by the three thoughts that were most frequently in his mind, by night as well as by day, namely: 1) His own schemes and their success; 2) The promise received at Beth-el; 3) The wish to justify his actions to his own conscience.” No doubt absorbing thoughts and schemes, united with strong desires to succeed, may furnish the proper physical conditions for dreams like this of Jacob; but it seems entirely superfluous to insinuate such a suspicion of the objective reality of the angel’s words to Jacob. If we allow such an exposition here, we introduce a principle of hermeneutics that would as easily make against the reality of other recorded revelations. Jacob had natural reason to withhold from his wives his own artifices, but we can scarcely believe that he tells a falsehood in respect to this dream. As in all the wrong actions of his life God overruled and wrought good out of evil, so in this.

Verses 14, 15. Is there any portion — Any hope of benefit; for us in our father’s house? — They both agree in acknowledging that his behaviour had been extremely ungenerous and sordid, even to them, his own children. Are we not counted of him strangers? — Dealt with as strangers, rather than children: for he hath sold us — To thee for fourteen years’ service. And hath quite devoured (wholly converted to his own use) our money — That which in equity was due to us for our portions, and for our husband’s service. Whereas Jacob looked upon the wealth which God had transferred from Laban to him as his wages, they look upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

Verse 15. Are we not counted of him strangers?] Rachel and Leah, who well knew the disposition of their father, gave him here his true character. He has treated us as strangers-as slaves whom he had a right to dispose of as he pleased; in consequence, he hath sold us-disposed of us on the mere principle of gaining by the sale.

And hath quite devoured also our money.] Has applied to his own use the profits of the sale, and has allowed us neither portion nor inheritance.

Verses 14, 15. Is there any portion — Any hope of benefit; for us in our father’s house? — They both agree in acknowledging that his behaviour had been extremely ungenerous and sordid, even to them, his own children. Are we not counted of him strangers? — Dealt with as strangers, rather than children: for he hath sold us — To thee for fourteen years’ service. And hath quite devoured (wholly converted to his own use) our money — That which in equity was due to us for our portions, and for our husband’s service. Whereas Jacob looked upon the wealth which God had transferred from Laban to him as his wages, they look upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters.

Ver. 15. He hath sold us; that is, he hath given us in marriage for fourteen years’ service, and not returned the wealth gained in that time, which is justly due as a portion to us and to our children.

15. Counted of him strangers — Rachel and Leah both readily sympathize with their husband as against their father, and look upon Laban’s dealings as narrow, unfatherly, and unworthy of him. The last twenty years had largely alienated them from their father’s house.

V. 16. Whereas Jacob looked upon the wealth which God had passed over from Laban to him as his wages, they look upon it as their portions; so that both ways God forced Laban to pay his debts, both to his servant and to his daughters.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

17. Upon camels — Hebrews, upon the camels, that is, the camels provided for the purpose. No mention of camels as a part of Laban’s or Jacob’s possessions has as yet been made. But there has been no occasion; and even if there were no camels among Laban’s property, Jacob might readily have purchased these at the time for his purpose. Genesis 32:5, 15, shows that Jacob’s possessions of cattle included many camels, oxen, kine, bulls, and asses, of which we have no other mention. But his secret departure showed how he yet leaned more to his own devices than upon the providence of God.

JACOB’S FLIGHT FROM PADAN-ARAM, 1-21.

Twenty years have now passed since Jacob came to Laban’s house. Verse

38. The single one has become a multitude. Twelve children have been born unto him, and every thing has prospered in his hand. But it now becomes evident that the time for separation has arrived. Two families, of such diverse interests and hopes as those of Jacob and Laban, cannot abide long together, and Jacob is called to separate himself as Abraham had been two hundred years before.

1. Heard the words of Laban’s sons — Either overheard with his own ears, or had them reported to him. Perhaps angry words at times passed between them in the fields or by the way. Such success and prosperity as attended all Jacob’s movements would naturally provoke the jealousy of Laban’s sons.

V. 19. Laban went to shear his sheep-That part of his flock which was in the hands of his sons, three days journey off. Now,

(1.) It is certain it was lawful for Jacob to leave his service suddenly: it was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self-preservation which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences.

(2.) It was his prudence to steal away unawares to Laban, lest if Laban had known, he should have hindered him, or plundered him.

(3.) It was honestly done to take no more than his own with him, the cattle of his getting. He took what providence gave him, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father’s images, and carried them away. The Hebrew calls them Teraphim. Some think they were only little representations of the ancestors of the family in statue or picture, which Rachel had a particular fondness for, and was desirous to have with her now she was going into another country. It should rather seem they were images for a religious use, penates, household gods, either worshipped, or consulted as oracles; and we are willing to hope, that she took them away, not out of covetousness much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they were gone; (Jacob no doubt dwelt with his wives as a man of knowledge, and they were better taught than so) but with a design to convince her father of the folly of his regard to those as gods which could not secure themselves.

Verse 19. Laban went to shear his sheep] Laban had gone; and this was a favourable time not only to take his images, but to return to Canaan without being perceived.

Rachel had stolen the images] תרפים teraphim. What the teraphim were is utterly unknown. In Genesis 31:30 they are termed yhla elohai, gods; and to some it appears very likely that they were a sort of images devoted to superstitious purposes, not considered as gods, but as representatives of certain Divine attributes, Dr. Shuckford supposes them to be a sort of tiles, on which the names or figures of their ancestors were engraven. Theodoret, in his 89th question, calls them idols; and says that Rachel, who was a type of the true Church, stole them from her father that he might be delivered from idolatry. R. S. Jarchi gives nearly the same reason.

The Targum of Jonathan ben Uzziel gives a strange turn to the whole passage. “And Rachel stole the images of her father: for they had murdered a man, who was a first-born son; and having cut off his head, they embalmed it with salt and spices, and they wrote divinations upon a plate of gold, and put it under his tongue; and placed it against the wall, and it conversed with them, and Laban worshipped it. And Jacob stole the science of Laban the Syrian, that it might not discover his departure.” If the word be derived from apr rapha, to heal or restore, then the teraphim may be considered as a sort of talismans, kept for the purpose of averting and curing diseases; and probably were kept by Laban for the same purpose that the Romans kept their lares and penates. It is however possible that תרפים teraphim is the same as µyprc seraphim, the t tau and c sin being changed, which is very frequent in the Syrian or Chaldee language; and we know that Laban was an Aramean or Syrian. FIRE has been considered from the earliest ages as a symbol of the Deity; and as the word seraphim comes from ãrc saraph, to burn, it has been conjectured that the teraphim of Laban were luminous forms, prepared of burnished brass, &c., which he might imagine a proper medium of communication between God and his worshippers. Mr. Parkhurst has observed that the teraphim were in use among believers and unbelievers. Among the former, see this chapter; for he denies that Laban was an idolater. See also Judges 17:5;18:14,18,20; 1 Samuel 19:13,16. Among the latter, see 2 Kings 23:24; Ezekiel 21:21; Zechariah 10:2. Compare 1 Samuel 15:23, and Hosea 3:4. These are all the places in which the original word is found.

The Persian translator seems to have considered these teraphim as tables or instruments that served for purposes of judicial astrology, and hence translates the word [Persian] asterlabha, astrolabes. As the astrolabe was an instrument with which they took the altitude of the pole-star, the sun, &c., it might, in the notion of the Persian translator, imply tables, &c., by which the culminating of particular stars might be determined, and the whole serve for purposes of judicial astrology. Now as many who have professed themselves to be believers in Christianity, have nevertheless addicted themselves to judicial astrology, we might suppose such a thing in this case, and still consider Laban as no idolater. If the Persian translator has not hit on the true meaning, he has formed the most likely conjecture.

Verse 19. Laban went to shear his sheep — That part of his flock which was in the hands of his sons, three days’ journey off. Now, 1st, It is certain it was lawful for Jacob to leave his service suddenly: it was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self-preservation, which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences. 2d, It was his prudence to steal away unawares to Laban, lest if Laban had known, he should have hindered him, or plundered him. 3d, It was honestly done to take no more than his own with him, the cattle of his getting. He took what Providence gave him, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father’s images, and carried them away. The Hebrew calls them teraphim. Some think they were only little representations of the ancestors of the family in statue or picture, which Rachel had a particular fondness for, and was desirous to have with her, now she was going into another country. It should rather seem they were images for a religious use, penates, household gods, either worshipped, or consulted as oracles; and we are willing to hope that she took them away, not out of covetousness, much less for her own use, or out of any superstitions fear, lest Laban, by consulting his teraphim, might know which way they were gone; but with a design to convince her father of the folly of his regard to those as gods which could not secure themselves.

Ver. 19. Rachel had stolen the images. Hebrews µyprt teraphim. Those images were made at first to represent the angels which had appeared to the fathers at sacrifice. They were next made in memory of dead men: some have thought Laban’s gods of that kind. Be the origin what it might, it ultimately led to gross idolatry. The gods of India are constructed in characters so terrific as evidently to have had their origin in a guilty conscience. The devotion paid to those household gods was more than that paid to the Creator. The army would not march, nor would a family emigrate, without its gods. The Danites stole Micah’s image. Judges 17. And when Troy was in flames, Eneas said to Anchises,

Tu, genitor, cape sacra manu patriosque penates:

Me, bello è tanto digressum et cæde recenti,

Attrectare nefas; donec me flumine vivo abluero.

ÆN. 2:717.

“Do you, oh father, take charge of those hallowed teraphim, and the deities of our country: for me, just come from the field of battle, to touch them would be profanation, until I shall wash myself in the flowing river.” See Deuteronomy 21:6. 1 Kings 18:40.

19. Laban went to shear his sheep — This afforded an opportunity for Jacob to effect his escape without trouble or excitement, for he feared forcible opposition from Laban. Verse 31. Had stolen — Or, stole. While Laban went to the shearing, she steals. The images — The teraphim. This word is always used in the plural, and is of uncertain origin. It appears to denote a sort of household gods, (Penates,) common in Syria, and often consulted as domestic oracles. By these probably Laban was wont to divine, (Genesis 30:27, note,) and Rachel’s object in taking them was both to prevent their being used by her father to her disadvantage, and also for her own domestic interests. Comp. Judges 17:5; Ezekiel 21:21; Zechariah 10:2; and note on Joshua 24:14. The teraphim were small images of human form, though sometimes of life size. 1 Samuel 19:13. They were essentially connected with idolatrous ideas and practices, and seem to have served as a transition from Monotheism unto Polytheism. In some such transition state Laban appears to have been, and from it Rachel was not free. Other members of Jacob’s household also clung to similar superstitions and carried off strange gods with them. Comp. Genesis 35:2-4.

20. Stole away unawares to Laban — Hebrews, stole the heart of Laban. There is a play on the words heart and Laban — stole the Leb-Laban. Rachel stole the teraphim, Jacob the heart, of Laban. He used deception in keeping Laban from any suspicion of his plans for flight.

Verse 21. Passed over the river] The Euphrates, as the Targum properly notices. But how could he pass such a river with his flocks, &c.? This difficulty does not seem to have struck critics in general. The rabbins felt it, and assert that God wrought a miracle for Jacob on this occasion, and that he passed over dry shod. As we know not in what other way he could pass, it is prudent to refer it to the power of God, which accompanied him through the whole of his journey. There might, however, have been fords well known to both Jacob and Laban, by which they might readily pass. The mount Gilead.] What the ancient name of this mountain was, we know not; but it is likely that it had not the name of Gilead till after the transaction mentioned Genesis 31:47. The mountains of Gilead were eastward of the country possessed by the tribes of Reuben and Gad; and extended from Mount Hermon to the mountains of Moab.-Calmet. It is joined to Mount Libanus, and includes the mountainous region called in the New Testament Trachonitis.-Dodd.

Ver. 21. The river Euphrates, which according to Boiste’s chart of the holy land, runs not more than sixty miles from Haran.

21. The river — Euphrates, near which he probably abode at that time. Mount Gilead — So called by anticipation here. Comp. verses 47, 48.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

V. 23. He took his brethren-That is, his relations, and pursues Jacob to bring him back into bondage, or, to strip him of what he had.

Verse 23. He took his brethren — That is, his relations, and pursues Jacob to bring him back into bondage, or to strip him of what he had. They overtook him in the mount Gilead — This mount was about two hundred and fifty miles from Haran; so that Jacob travelled twenty-five miles each day, and Laban, in pursuing him, thirty-seven.

Ver. 23. Pursued after him. No doubt with an intent either to kill him, or to deprive him of his wives and property, as is apparent from Jacob’s fears, and from the divine dream which deterred Laban from the execution of his wicked purpose.

23. Took his brethren — Various relatives who were with him at the feast of sheep shearing. Compare the use of this word in Genesis 13:8. Seven days’ journey — From what date and from what place this seven days’ journey is to be reckoned, is not clear. The tidings of Jacob’s flight reached Laban on the third day after its occurrence, (verse 22,) and it would probably take Laban three days more to get ready for the pursuit and to reach the point from which Jacob started; for there were three days’ journeying between them. Genesis 30:36. Reckoning the seven days from that point, we give Jacob twelve or thirteen days the start of Laban, in which time he might have travelled three hundred and fifty miles. Both parties, doubtless, made the greatest possible haste; but Laban, unencumbered with flocks and family, would move twice or thrice as rapidly as Jacob, and so, in seven days from the time of his hearing of Jacob’s flight, he might have overtaken him. The Arab post is said to go from Damascus to Bagdad in eight days — a distance of about five hundred miles. The distance between the Euphrates and Gilead is about three hundred miles.

V. 24. Speak not, either good or bad-That is, say nothing against his going on with his journey, for the thing proceedeth from the Lord. The same Hebraism we have, Genesis 24:50. The safety of good men is very much owing to the hold God has of the consciences of bad men, and the access he has to them.

Verse 24. And God came to Laban] God’s caution to Laban was of high importance to Jacob-Take heed that thou speak not to Jacob either good or bad; or rather, as is the literal meaning of the Hebrew, [r d[ bwcm mittob ad ra, from good to evil; for had he neither spoken good nor evil to Jacob, they could have had no intercourse at all. The original is, therefore, peculiarly appropriate; for when people meet, the language at first is the language of friendship; the command therefore implies, “Do not begin with Peace be unto thee, and then proceed to injurious language and acts of violence.” If this Divine direction were attended to, how many of those affairs of honour, so termed, which commence with, “I hope you are well”-“I am infinitely glad to see you”-“I am happy to see you well,” &c., and end with small swords and pistol bullets, would be prevented! Where God and true religion act, all is fair, kind, honest, and upright; but where these are not consulted, all is hollow, deceitful, or malicious. Beware of unmeaning compliments, and particularly of saying what thy heart feels not. God hates a hypocrite and a deceiver.

Verse 24. Speak not to Jacob either good or bad — The Hebrew is, from good to bad — That is, enter into no altercations, and use no harsh language with him, which may occasion a quarrel. Say nothing against his going on with his journey, for the thing proceedeth from the Lord. The same Hebraism we have, Genesis 24:50. The safety of good men is very much owing to the hold God has on the consciences of bad men, and the access he has to them.

Ver. 24. In a dream. God would not honour Laban with a visit of his angelic presence. It was merely in dreams that most of the heathen were favoured at all in this way.

24. God came to Laban — Mark the constant divine care that guards the ways of Jacob, and redeems him from all evil. Genesis 48:16. Either good or bad — Hebrews, from good unto bad. That is, do not from good friendly greetings pass to bad words of violence. Do not make matters worse.

25. Laban overtook Jacob — At this it was evident that a serious controversy must be held, and accordingly both Jacob and Laban pitched their tents, and made ready for a great council.

26. Laban said — Laban opens the controversy, and his speech, both here (verses 26-30) and afterwards, (verses 43, 44, and 48-53,) and Jacob’s also, (in verses 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?

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?

V. 27. 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.

Verse 27. I might have sent thee away with mirth] hjmcb, besimchah, with rejoicing, making a feast or entertainment on the occasion; and with songs, בשרים beshirim, odes either in the praise of God, or to commemorate the splendid acts of their ancestors; with tabret, ãtb 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, rwnkb bekinnor, a sort of stringed instrument, a lute or harp; probably the same as the Greek kinura 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.

Verse 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.

Ver. 27. Sent thee away with mirth. Hypocrisy is a mark of consummate wickedness. Laban would have sent him away empty and sorrowful.

27. I might have sent thee away with mirth — His previous conduct had given no hopes of any such kind treatment, as Jacob freely intimates, when he comes to respond.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

V. 29. It is in the power of my hand to do you hurt-He supposeth that he had both right on his side, and strength on his side, either to revenge the wrong, or recover the right. Yet he owns himself under the restraint of God’s power; he durst not injure one of whom he saw to be the particular care of heaven.

Verse 29. It is in the power of my hand to do you hurt] Literally, My hand is unto God to do you evil, i.e., I have vowed to God that I will punish thee for thy flight, and the stealing of my teraphim; but the God of YOUR father has prevented me from doing it. It is a singular instance that the plural pronoun, when addressing an individual, should be twice used in this place-the God of your father, אביכם abichem, for Ëyba abicha, thy father.

Verse 29. The God of your fathers spake to me yesterday — We find here that Laban, whatever his disposition was, and how great soever his anger, paid regard to the heavenly vision. For though he supposed that he had both right and strength on his side, either to revenge the wrong or recover the right, yet he owns himself under the restraint of God’s power; he durst not injure one whom he saw to be the particular care of Heaven. It seems probable that God, who can change the heart in a moment, effected a sudden alteration in his disposition toward Jacob.

29. Power of my hand — Or, to the God of my hand — ydy lal. Laban, leavened with the notions of idolatry, contrasts the God of his hand — that is, the God for whom he lifts his hand — with the God of Jacob’s father.

V. 30. Wherefore hast thou stolen my gods?-Foolish man! to call those his gods that could be stolen! Could he expect protection from them that could neither resist nor discover their invaders? Happy are they who have the Lord for their God. Enemies may steal our goods, but not our God.

Verse 30. Wherefore hast thou stolen my gods? — Foolish man! to call those his gods that could be stolen! Could he expect protection from them that could neither resist nor discover their invaders? Happy are they who have the Lord for their God. Enemies may steal our goods, but not our God.

30. My gods — This theft he finally charges as the most aggravating thing of all.

V. 31. Jacob clears himself by giving the true reason why he went away unknown to Laban; he feared lest Laban would by force take away his daughters and so oblige him to continue in his service. As to the charge of stealing Laban’s gods, he pleads not guilty. He not only did not take them himself, but he did not know that they were taken.

Verses 31, 32. Jacob clears himself by giving the true reason why he went away unknown to Laban; he feared lest Laban should by force take away his daughters, and so oblige him to continue in his service. As to the charge of stealing Laban’s gods, he pleads not guilty. He not only did not take them himself, but he did not know that they were taken. Let him not live — This was rashly said, and might have produced fatal effects.

31. Take by force — He feared that the man who forced him to marry, contrary to his desire and agreement, would be as likely to add other high-handed acts of wrong.

Verse 32. Let him not live] It appears that anciently theft was punished by death; and we know that the patriarchs had the power of life and death in their hands. But previously to the law, the punishment of death was scarcely ever inflicted but for murder. The rabbins consider that this was an imprecation used by Jacob, as if he had said, Let God take away the life of the person who has stolen them! And that this was answered shortly after in the death of Rachel, Genesis 35:16-19.

Verses 31, 32. Jacob clears himself by giving the true reason why he went away unknown to Laban; he feared lest Laban should by force take away his daughters, and so oblige him to continue in his service. As to the charge of stealing Laban’s gods, he pleads not guilty. He not only did not take them himself, but he did not know that they were taken. Let him not live — This was rashly said, and might have produced fatal effects.

Ver. 32. Let him not live. It appears from the sentence pronounced by Joseph’s brethren concerning the cup, as well as from this passage, that the ancients punished the grosser acts of theft with death.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

34. Camel’s furniture — The car, rk, or palanquin of the camel, “a covered vehicle which is secured on the back of the camel, and answers the purpose of a small house. It is often divided into two apartments, and the traveller, who can sit in either of them, is enabled also to carry some little furniture with him. These conveyances are protected by veils, which are not rolled up, except in front, so that the person within has the privilege of looking out while he is himself concealed. They are used chiefly by the women, rarely by the men.” — JAHN’S Biblical Archaeology, § 49.

Verse 35. The custom of women is upon me.] This she knew must be a satisfactory reason to her father; for if the teraphim were used to any religious purpose, and they seem to have been used in this way, as Laban calls them his gods, he therefore could not suspect that a woman in such a situation, whose touch was considered as defiling, would have sat upon articles that were either the objects of his adoration, or used for any sacred purpose. The stratagem succeeded to her wish, and Laban departed without suspicion. It seems very natural to suppose that Rachel did believe that by the use of these teraphim Laban could find out their flight, and the direction they took, and therefore she stole them; and having stolen them she was afraid to acknowledge the theft, and probably might think that they might be of some use to herself. Therefore, for these reasons, she brought them away.

35. My Lord — Rachel addresses her father in terms of cold but dignified respect.

Verse 36. And Jacob was wroth, and chode with Laban] The

expostulation of Jacob with Laban, and their consequent agreement, are told in this place with great spirit and dignity. Jacob was conscious that though he had made use of cunning to increase his flocks, yet Laban had been on the whole a great gainer by his services. He had served him at least twenty years, fourteen for Rachel and Leah, and six for the cattle; and some suppose he had served him twenty years besides the above, which is not unlikely: see the remarks at the conclusion of this chapter. {See Clarke at “Genesis 31:55”} Forty or even twenty years of a man’s life, devoted to incessant labour and constantly exposed to all the inclemencies of the weather, (see Genesis 31:40,) deserve more than an ordinary reward. Laban’s constitutional sin was covetousness, and it was an easily besetting sin; for it appears to have governed all his conduct, and to have rendered him regardless of the interests of his children, so long as he could secure his own. That he had frequently falsified his agreement with Jacob, though the particulars are not specified, we have already had reason to conjecture from Genesis 31:7, and with this Jacob charges his father-in-law, in the most positive manner, Genesis 31:41. Perhaps some previous unfair transactions of this kind were the cause why Jacob was led to adopt the expedient of outwitting Laban in the case of the spotted, spangled, ring-streaked, and grisled cattle. This if it did take place, though it cannot justify the measure, is some palliation of it; and almost the whole of Jacob’s conduct, as far as relates to Laban, can be better excused than his injuring Laban’s breed, by leaving him none but the weak, unhealthy, and degenerated cattle.

36. Chode with Laban — Contended with him in wordy war. Jacob’s speech (verses 36-42) is still more pointed and vigorous than Laban’s. Render as follows:

What my trespass,

What my sin,

That thou hast been burning after me?

For thou hast been feeling all my vessels; What hast thou found of all the vessels of thy house? Place here —

Before my brethren and thy brethren,

And let them decide between us two.

This twenty year I with thee;

Thy ewes and thy goats have not been bereft, And the rams of thy flock have I not eaten. The torn I brought not to thee; I atoned for it. Of my hand didst thou demand it,

Stolen by day,

And stolen by night.

I have been —

In the day heat devoured me,

And cold in the night,

And sleep fled from my eyes,

This to me twenty year in thy house;

I served thee fourteen years for two of thy daughters And six years for thy flock;

And thou hast changed my wages ten parts.

Unless the God of my father;

The God of Abraham and the Fear of Isaac were for me, — That now empty thou hadst sent me away.

My affliction and the labour of my hands God has seen; And he judged yesternight.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

Verse 39. That which was torn-of my hand didst thou require it] This more particularly marks the covetous and rigorous disposition of Laban; for the law of God required that what had been torn by beasts the shepherd should not be obliged to make good, Exodus 22:10,13. And it is very likely that this law was in force from the earliest times.

Verses 39, 40. That which was torn I brought not unto thee — What Jacob here affirms, and for the truth of which he appeals to Laban, shows him to have been of a very industrious and faithful disposition, and that Laban’s temper was exceedingly selfish and sordid: for though Jacob was his relation, and his substance had increased so greatly under his hand, yet he was very rigid toward him, and required him to make good all the cattle that were lost, by whatever accident it happened. In the day the drought consumed me — “In Europe,” says Sir John Chardin, quoted by Harmer, vol. 1. p. 74, “the days and nights resemble each other, with respect to the qualities of heat and cold; but it is quite otherwise in the East. In the lower Asia, in particular, the day is always hot, and, as soon as the sun is fifteen degrees above the horizon, no cold is felt in the depth of winter itself. On the contrary, in the height of summer, the nights are as cold as at Paris in the month of March. It is for this reason that in Persia and Turkey they always make use of furred habits in the country, such only being sufficient to resist the cold of the nights.”

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

Verse 40. In the day the drought consumed me, and the frost by night] The being exposed to the heat by day, and frost by night, is made part of the heaviest punishment of Promethus by Æschylus. Staqeutos dJ hliou foibh flogi,

Croias ameuyeis. asmenw de soi

JH poikilemwn nux apokruyei faov.

Pacnhn qJ ewan hliov skeda palin.

Æschyl. Prom. Vinc., v. 22.

Opposed to the sun’s most fervid beam,

The hue of beauty changed; till parch’d by heat The night with spangled stole shall hide its light From thee rejoicing, but again the sun

Chases the hoar frost from thy harass’d form. J. B. B. C.

Verses 39, 40. That which was torn I brought not unto thee — What Jacob here affirms, and for the truth of which he appeals to Laban, shows him to have been of a very industrious and faithful disposition, and that Laban’s temper was exceedingly selfish and sordid: for though Jacob was his relation, and his substance had increased so greatly under his hand, yet he was very rigid toward him, and required him to make good all the cattle that were lost, by whatever accident it happened. In the day the drought consumed me — “In Europe,” says Sir John Chardin, quoted by Harmer, vol. 1. p. 74, “the days and nights resemble each other, with respect to the qualities of heat and cold; but it is quite otherwise in the East. In the lower Asia, in particular, the day is always hot, and, as soon as the sun is fifteen degrees above the horizon, no cold is felt in the depth of winter itself. On the contrary, in the height of summer, the nights are as cold as at Paris in the month of March. It is for this reason that in Persia and Turkey they always make use of furred habits in the country, such only being sufficient to resist the cold of the nights.”

40. Drought… frost — Comp. Psalm 121:6; Jeremiah 36:30. The extremes of heat and cold between day and night in the East are evidenced by all travellers.

Verse 41. Twenty years] See the remarks at the end. See Clarke at “Genesis 31:55”.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

V. 42. Jacob speaks of God as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for his father’s sake. He calls him the God of Abraham and the fear of Isaac: for Abraham was dead, and gone to that world where there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread.

Verse 42. The fear of Isaac] It is strange that Jacob should say, the GOD of Abraham and the FEAR of Isaac, when both words are meant of the same Being. The reason perhaps was this; Abraham was long since dead, and God was his unalienable portion for ever. Isaac was yet alive in a state of probation, living in the fear of God, not exempt from the danger of falling; therefore God is said to be his fear—not only the object of his religious worship in a general way, but that holy and just God before whom he was still working out his salvation with fear and trembling—fear lest he should fall, and trembling lest he should offend.

Verse 42. Except God had been with me — Jacob, on every mention of his substance, attributes all the increase of it to the care that God had of him. And he here speaks of God, as the God of his father, intimating, that he thought himself unworthy to be thus regarded, but was beloved for his father’s sake. He calls him the God of Abraham and the Fear of Isaac: for Abraham was dead, and gone to that world where there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread.

42. Fear of Isaac — He whom Isaac feared. Laban closed his speech with allusion to his gods, (verse 30,) and now Jacob, more nobly, appeals to the intervention of the God of his fathers, who had rebuked Laban as an adversary.

V. 43. All his mine-That is, came by me.

Verses 43, 44. All is mine — That is, came by me. Let us make a covenant — It was made and ratified with great solemnity, according to the usages of those times. 1st, A pillar was erected, a heap of stones raised to perpetuate the memory of the thing, writing being then not known. 2d, A sacrifice was offered, a sacrifice of peace-offerings. 3d, They ate bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together.

43. Laban answered — Whether awed by Jacob’s words, or convinced of the folly of attempting to change his plans or purposes, he hastens to propose a covenant, to which Jacob readily agrees. Laban’s words may be rendered as follows:

The daughters my daughters,

And the sons my sons,

And the flock my flock,

And all which thou seest

Mine it is!

And to my daughters, what shall I do to them to-day? Or to their sons, which they have borne?

And now come, let us cut a covenant, I and thou; And let it be for a witness Between me and thee.

V. 44. Let us make a covenant-It was made and ratified with great solemnity, according to the usages of those times.

1. A pillar was erected, and a heap of stones raised, to perpetuate the memory of the thing, writing being then not known.

2. A sacrifice was offered, a sacrifice of peace-offerings.

3. They did eat bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together.

4. They solemnity appealed to God concerning their sincerity herein;

(1.) As a witness, Genesis 31:49. The Lord watch between me and thee-That is, the Lord take cognizance of every thing that shall be done on either side in violation of this league.

(2.) As a judge, The God of Abraham, from whom Jacob was descended, and The God of Nahor, from whom Laban was descended, the God of their father, the common ancestor 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 doth wrong it is at their peril. 5. They gave a new name to the place, Genesis 31:47,48. Laban called it in Syriac, and Jacob in Hebrew, The heap of witness. And Genesis 31:49, it was called Mizpah, a watch-tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. The name Jacob gave this heap stuck by it, Galeed, not the name Laban gave it.

Verses 43, 44. All is mine — That is, came by me. Let us make a covenant — It was made and ratified with great solemnity, according to the usages of those times. 1st, A pillar was erected, a heap of stones raised to perpetuate the memory of the thing, writing being then not known. 2d, A sacrifice was offered, a sacrifice of peace-offerings. 3d, They ate bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

Verse 46. Made a heap] lg 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.

Ver. 46. Jacob gathered stones—and made a heap. This was also the custom of our Gothic fathers. In all places we find burrows raised for the dead, and for memorials of battles and events.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

Verse 47. Laban called it Jegar-sahadutha] atwdhc rgy yegar sahadutha, the heap or round heap of witness; but Jacob called it גלעד galed, which signifies the same thing. The first is pure Chaldee, the second pure Hebrew. rga agar signifies to collect, hence rgy yegar and rgwa ogar, a collection or heap made up of gathered stones; and hence also arwga egora, an altar, used frequently by the Chaldee paraphrast. See 1 Kings 12:33; Judges 6:31; 2 Kings 21:3; Jeremiah 17:1. See Castel’s Lexicon. From this example we may infer that the Chaldee language was nearly coequal with the Hebrew. A gloss made by St. Jerome, and which was probably only entered by him in his margin as a note, has crept into the text of the Vulgate. It is found in every copy of this version, and is as follows: Uterque juxta proprietatem linguæ suæ, Each according to the idiom of his own tongue.

Verses 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 — (verse 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, (verse 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, (verse 54,) in gratitude for the peace he had obtained with Laban.

Ver. 47. Jegar-sahadutha, is the Syrian, and Gilead, the Hebrew name of this monument. It was a round heap of stones with a flat top. Gil is any thing round, and Ed or Eed is a witness or testimony.

47. Jegar-sahadutha… Galeed — The Aramaic and Hebrew words, respectively, for heap of witness. rgy yegar, or gar, is a dialectic variation of lg, gal, rendered heap in verse 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, (Judges 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 (verse 49) subsequently became very common, and is applied to three other places on the east (Joshua 11:3; Judges 10:17; 1 Samuel 22:3) and two on the west of the Jordan. Joshua 15:38; 18:26.

Verse 48. And Laban said, This heap is a witness between me and thee this day.

Verses 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 — (verse 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, (verse 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, (verse 54,) in gratitude for the peace he had obtained with Laban.

48. Laban said — The following verses appear more like an antique song than formal narrative, and may be regarded as an ode composed upon this occasion, or soon after. We may regard the whole passage as the words of Laban, and translate, literally, thus: And Laban said,

This heap, a witness,

Between me and thee to-day.

Therefore he called its name Galeed, And the Watch-Tower, as he said:

Let Jehovah watch between me and thee. For we are hidden, a man from his fellow, If thou afflict my daughters,

And if thou take wives upon my daughters, No man with us!

Behold, God, a witness between me and thee! And Laban said to Jacob,

Behold this heap,

And behold the pillar.

Which I have cast between me and thee! A witness this heap,

And a witness the pillar,

If I pass not to thee over this heap, And if thou pass not to me over this heap, And over this pillar for evil.

The God of Abraham,

And the God of Nahor,

Shall judge between us, —

The God of their father.

And let Jacob swear

In the Fear of his father Isaac.

Verse 49. 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.

Mizpah] מעפה mitspah signifies a watch-tower; and Laban supposes that in consequence of the consecration of the place, and the covenant now solemnly made and ratified, that God would take possession of this heap, and stand on it as on a watch-tower, to prevent either of them from trenching on the conditions of their covenant.

Verses 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 — (verse 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, (verse 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, (verse 54,) in gratitude for the peace he had obtained with Laban.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

Verse 50. No man is with us] Though all were present at the sacrifice offered, yet it appears that in making the contract Jacob and Laban withdrew, and transacted the business in private, calling on God to witness it.

Jacob had already four wives; but Laban feared that he might take others, whose children would naturally come in for a share of the inheritance to the prejudice of his daughters and grandchildren. Though the Koran allows a man to have four wives if he can maintain them, yet we learn that in many cases where a man takes a wife, the parents or relatives of the woman stipulate that the man is not to take another during the lifetime of that one whom he now espouses; and notwithstanding the permission of the Koran, he is obliged to fulfil this agreement.

Verses 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 — (verse 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, (verse 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, (verse 54,) in gratitude for the peace he had obtained with Laban.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

Verse 51. And Laban said to Jacob-behold this pillar, which I have cast betwixt me and thee] But this pillar, not cast but set up, was certainly set up by Jacob; for in Genesis 31:45 we read, And Jacob took a stone, and set it up for a pillar: it is therefore for the honour of one Hebrew and one Samaritan MS. that they have preserved the true reading in Genesis 31:51, tyry yaritha, THOU hast set up.-Kennicott. Instead of either of the above readings the Samaritan text has [Samaritan] yarata, The pillar which thou SEEST betwixt me and thee.

Verses 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 — (verse 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, (verse 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, (verse 54,) in gratitude for the peace he had obtained with Laban.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

Verses 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 — (verse 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, (verse 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, (verse 54,) in gratitude for the peace he had obtained with Laban.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

Verse 53. The God of their father] As Laban certainly speaks of the true God here, with what propriety can he say that this God was the God of Terah, the father of Abraham and Nahor? It is certain that Terah was an idolater; of this we have the most positive proof, Joshua 24:2. Because the clause is not in the Septuagint, and is besides wanting in some MSS., Dr. Kennicott considers it an interpolation. But there is no need of having recourse to this expedient if we adopt the reading אביכם abichem, YOUR father, for אביהם abihem, THEIR father, which is supported by several of Kennicott’s and Deuteronomy Rossi’s MSS., and is precisely the same form made use of by Laban, Genesis 31:29, when addressing Jacob, and appears to me to be used here in the same way; for he there most manifestly uses the plural pronoun, when speaking only to Jacob himself. It is therefore to be considered as a form of speech peculiar to Laban; at least we have two instances of his use of it in this chapter. Jacob sware by the fear of his father Isaac.] See Clarke on “Genesis 31:42”.

Verses 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 — (verse 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, (verse 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, (verse 54,) in gratitude for the peace he had obtained with Laban.

Ver. 53. Jacob sware by the fear of his father. The fear of God being often put for the whole of religion, we are here to understand that Jacob sware by the religion of his father Isaac.

LABAN’S PURSUIT, AND COVENANT WITH JACOB, 22-55.

22. It was told Laban — Such a movement as Jacob’s, whose family and herds made a large caravan, could not long be kept a secret.

V. 54. And 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.

Verse 54. Offered sacrifice upon the mount] It is very likely that Laban joined in this solemn religious rite, and that, having offered the blood and fat to God, they feasted upon the sacrifice.

54. Jacob offered sacrifice — He slew of the lambs of his flock, offered a solemn offering to his God, and made a sacrificial meal, and called his brethren to eat. It was the solemn evening of the last separation and farewell between the chosen seed and their “fathers on the other side of the flood.” Joshua 24:14. Henceforth they diverge more and more widely, and none of Jacob’s sons go back to take wives in that eastern land.

Verse 55. Kissed his sons and his daughters] That is, his grandchildren, Jacob’s eleven sons with Dinah their sister, and their mothers Leah and Rachel. All these he calls his children, Genesis 31:43. And blessed them-prayed heartily for their prosperity, though we find from Genesis 31:29 that he came having bound himself by a vow to God to do them some injury. Thus God turned his intended curse into a blessing. THE most important topics in this chapter have already been considered in the notes, and to those the reader is referred. Jacob’s character we have already seen, and hitherto have met in it little to admire; but we shall soon find a blessed change both in his mind and in his conduct. Laban’s character appears in almost every instance to disadvantage; he does not seem to be what we commonly term a wicked man, but he was certainly both weak and covetous; and covetousness extinguished in him, as it does in all its votaries, the principles of righteousness and benevolence, and the very charities of human life. Provided he could get an increase of property, he regarded not who was wronged or who suffered. In this case he hid himself even from his own bowels, and cared not that his own children should lack even the necessaries of life, provided he could increase his own store! How watchful should we be against this destructive, unnatural, and degrading vice! It is impossible for a man who loves money to love either God or man; and consequently he must be in the broad way that leads to destruction.

For the difficulties in the chronology of Jacob’s sojourning in Padan-aram, I beg leave to refer to the following remarks.

Remarks upon Genesis 31:38, &c., relative to the time spent by Jacob in the service of his father-in-law Laban, in Mesopotamia; from Dr. Kennicott.

“If every reading which introduces but a single difficulty demands our attention, much greater must that demand be when several difficulties are caused by any one mistake, or any one mistranslation. Of this nature is the passage before us, which therefore shall be here considered more fully, especially as I have not already submitted to the learned any remarks upon this subject. Jacob’s age at the time of his going to Laban, has (till very lately) been fixed, perhaps universally, at seventy-seven years. But I think it has been shown by the learned Mr. Skinner, in an excellent dissertation, (4to. 1765,) that the number seventy-seven cannot here be right. “Jacob was one hundred and thirty when he went down (with sixty-six persons) into Egypt. Joseph had then been governor ten years; and when made governor was thirty; therefore Jacob could not be more than ninety at the birth of Joseph. Now, upon supposition that Jacob was seventy-seven at going to Laban, and that he had no son till he was eighty-five, and that he, with eleven sons, left Laban at ninety-seven, there will follow these amongst other strange consequences which are enumerated by Mr. Skinner page 11, &c.:

1. Though Isaac and Esau married at forty, Jacob goes at seventy-seven to look for a wife, and agrees to marry her seven years after.

2. Issachar is born after the affair of the mandrakes, which Reuben finds and brings home when he (Reuben) was about four years old; that is, if Issachar was born before Joseph, agreeably to Genesis 30:18,25.

3. Judah begets Er at thirteen; for in the first of the following tables Judah is born in Jacob’s year eighty-eight, and Er in one hundred and two.

4. Er marries at nine, and is destroyed for profligacy. Er, born one hundred and two, marries in one hundred and eleven. See also Genesis 38:7.

5. Onan marries at eight; for Onan, born in one hundred and three, marries in one hundred and eleven.

6. Shelah, being grown at ten, ought to be married; for Shelah, born in one hundred and four, is marriageable, but not married to Tamar in one hundred and fourteen. See Genesis 38:14.

7. Pharez kept from marrying while young, yet has a son at thirteen; for Pharez, born in one hundred and fifteen, had two sons at going to Egypt in one hundred and thirty.

8. Esau goes to Ishmael and marries his daughter, after Jacob went to Laban at seventy-seven; though Ishmael died when Jacob was sixty-three.

9. If Jacob had no son till he was eighty-five, and if Joseph was born when his father was ninety, then the eleven sons and Dinah were born in five years.

Lastly, if Jacob had no son till eighty-five, and he went to Egypt at one hundred and thirty, with sixty-six persons, only forty-five years are allowed for his family; whereas the larger sum of sixty-five years seems necessary for the births of so many children and grandchildren. On this subject Leviticus Clerc has pronounced, Hisce in rebus occurrunt nodi, quos nemo hactenus solvit; neque porro, ut opinor, solvet. There are difficulties here which have never been explained, and in my opinion never can be explained. But upon the single principle of Mr. Skinner, that Jacob went to Laban at fifty-seven, (instead of seventy-seven,) these difficulties are solved. And it only remains to wish that some authority may be found to support this conjecture, thus strongly founded on the exigentia loci. The common opinion is formed by reckoning back from the age of Joseph, when governor of Egypt, to the time of his birth, and from the twenty years which Jacob was with Laban. This number, Mr. Skinner thinks, was originally forty; and I think that the Hebrew text as it now stands confirms the conjecture, and furnishes the very authority which is so much wanted.

“After Jacob had served Laban fourteen years for his two wives, where was Jacob to reside? Esau was still living; and Jacob might well be afraid of returning to him, till more years of absence had disarmed his resentment; and had the death of Esau happened, Jacob would then have been secure. But let us also remember that Isaac was still alive, and that Esau had determined to kill Jacob whenever their father should die. It would therefore be no wonder if Jacob should have desired to continue longer in Haran. And to carry this point more effectually, he might offer to take care of Laban’s cattle, and to live in his neighbourhood, upon such terms of advantage to Laban as could not easily be withstood. Lastly, when the good effects to Laban from this connection had been experienced, without profit, nay with some losses, to Jacob, for twenty years, Jacob might naturally grow tired of thus assisting Laban without providing for his own growing family. Accordingly we find that Jacob covenants with Laban for six years of more close attendance and service in Laban’s own house, for which the wages were expressly settled. Agreeable to the preceding possibilities seems to have been the fact, Jacob living in Haran forty years, and in this manner:—

14 years in Laban’s house, a covenant servant for his wives. 20 in Laban’s neighbourhood, as a friend.

6 in Laban’s house, a covenant servant for cattle.

—

40

“Now the twenty concurrent years of neighbourly assistance, and the disjointed twenty of covenant service, seem both of them distinguished in the history itself. For upon Laban’s pursuit of Jacob he mentions twenty years twice; which two sets of twenty, if really different, make forty. Each mention of the twenty years is introduced with the word hz zeh, which word, when repeated, is used by way of distinction; as when we say, this and that, the one or the other. Thus, Exodus 14:20: So that the one came not near the other. Ecclesiastes 6:5: This hath more rest than the other. And with the two words at a great distance, Job 21:23: One dieth; Job 21:25; and another dieth, &c. So here, in Genesis 31:38, Jacob says to Laban, Ëm[ ykna hnv µyrc[ hz zeh esrim shanah anochi immach, during the ONE set of twenty years I was with thee, &c.; meaning the time in which he lived, not in Laban’s house, but in his neighbourhood; not as a servant, but a friend; after he had served in Laban’s house fourteen years for his daughters, and before he served six years for his cattle. But then, as to the other twenty, he tells Laban, at Genesis 31:41, varying the phrase very remarkably Ëytdb[ Ëtybb hnv µyrc[ yl hz zeh li esrim shanah bebeithecha abadticha, during the other twenty years (l li) FOR MYSELF (for my own benefit) IN THY HOUSE; I served thee fourteen years, and six years, &c. And during this last period, though only six years, he charges Laban with changing his wages ten times. So that Jacob insists upon having well earned his wages through the twenty years when he served for hire; but he makes a far greater merit of having, for another twenty years, assisted him without wages, and even with some losses; and therefore, with particular propriety, he reminds Laban of that set of twenty years in the first place.

The following Tables, taken chiefly from Mr. Skinner, will greatly elucidate the true chronology of Jacob:

“Our translation now is, Genesis 31:38: 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. Genesis 31:39. 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.Genesis 31:40. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.Genesis 31:41. 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.

“The alteration here recommended is this, Genesis 31:38: DURING THE ONE TWENTY YEARS I WAS WITH THEE; thy ewes and thy she-goats have not cast their young, and the rams, &c., &c.Genesis 31:41. DURING THE OTHER TWENTY YEARS FOR MYSELF, IN THY HOUSE, I served, &c. The same distinction is expressed in Genesis 30:29: Thou knowest how I have served thee, and how thy cattle was with me; i.e., how I behaved during the time I was with thee as thy servant, and how thy cattle fared during the time they were with me as thy friend.

“It must not be omitted that Archbishop Usher and Bishop Lloyd ascribe sons to Jacob very soon after his coming to Laban; nay, assert that he was married almost as soon as he came to Haran, instead of waiting seven years, as he most evidently did. And Mr. Jackson allows that some of the sons of Benjamin, who are expressly numbered as going into Egypt with Jacob, might be born in Egypt! From such distresses, and such contradictions, does the distinction of two sets of twenty years happily deliver us,”

Hoc temporis intervallo nemo concipere poterit

tot res contingere potuisse.

SPINOSA.

In such a short space of time, it is impossible that so many transactions could have taken place.

I shall leave this subject with chronologers and critics, and shall not attempt to decide on either opinion. That of Dr. Kennicott I think the most likely, and to it I have adapted the chronology in those cases to which it relates; but there are difficulties in both cases. See Clarke on “Genesis 38:1”.

GENESIS

55. Rose… kissed… blessed… departed… returned — There is

something most touching and impressive in this affectionate farewell. The bad passions of the previous day and the wrongs of former years are all forgotten, and the two parties separate; the one to be the chosen people of God, the depositary of his oracles, the religious teachers of the world; the other to be lost from history.