Then Laban said to Jacob, "What have you done? You have deceived me and carried off my daughters like captives of war! Then Laban said to JacobThis phrase introduces a confrontation between Laban and Jacob. Laban, the father-in-law of Jacob, represents the old order and the worldly ties that Jacob is trying to leave behind. In Hebrew, the name "Laban" means "white," which can symbolize purity or, ironically, deceit, given Laban's character. This confrontation is a pivotal moment where Jacob must face the consequences of his actions and the reality of his relationship with Laban. What have you done?
This question is accusatory and reflects Laban's shock and dismay. It echoes the biblical theme of accountability, reminiscent of God's question to Adam in Genesis 3:13, "What is this you have done?" It underscores the gravity of Jacob's actions and the breach of trust between him and Laban. The Hebrew root for "done" (עשׂה, asah) implies action and creation, suggesting that Jacob's actions have created a new reality that Laban must now confront. You have deceived me
The accusation of deception is central to the narrative. The Hebrew word for "deceived" (גנב, ganab) can also mean "stolen," indicating that Laban feels robbed of his family and possessions. This reflects the broader biblical theme of deceit and its consequences, as seen in Jacob's earlier deception of his father Isaac. It serves as a reminder of the moral and spiritual implications of deceit. and carried off my daughters
Laban's reference to his daughters highlights the personal nature of the conflict. The phrase "carried off" (נשׂא, nasa) implies forceful removal, as if they were taken against their will. This reflects the patriarchal context of the time, where daughters were often seen as property. It also underscores the emotional and familial ties that are being severed by Jacob's departure. like captives of war!
This simile is powerful and evocative, suggesting that Laban views Jacob's actions as an act of aggression. The imagery of "captives of war" (שׁבי, shevi) evokes the trauma and loss associated with warfare, highlighting the depth of Laban's sense of betrayal. It also serves as a metaphor for the spiritual battle between the old life and the new path that Jacob is forging. This phrase challenges readers to consider the cost of following God's call and the sacrifices that may be required. Persons / Places / Events 1. LabanLaban is the brother of Rebekah, Jacob's mother, and thus Jacob's uncle. He is a key figure in Jacob's life, having employed Jacob for many years and given his daughters, Leah and Rachel, to Jacob as wives. 2. JacobJacob is the son of Isaac and Rebekah, and the grandson of Abraham. He is a central patriarch in the biblical account, known for his cunning and his complex relationship with God and his family. 3. Laban's Daughters (Leah and Rachel)Leah and Rachel are Jacob's wives, whom he married after working for Laban for many years. They are central to the account of Jacob's family and the twelve tribes of Israel. 4. Paddan-aramThis is the region where Laban lived and where Jacob spent many years working for Laban. It is located in the upper Mesopotamian region. 5. The DepartureThe event in question is Jacob's secret departure from Laban's household, taking his family and possessions with him. This departure is a pivotal moment in Jacob's life, marking his return to the land of his fathers. Teaching Points Deception and Its ConsequencesJacob's history of deception, including his departure from Laban, reminds us of the importance of integrity and the potential consequences of deceitful actions. God's Faithfulness in TransitionDespite the conflict and deception, God remains faithful to Jacob, guiding him back to the Promised Land. This encourages believers to trust in God's guidance during life's transitions. Family Dynamics and God's PlanThe complex family dynamics between Jacob, Laban, Leah, and Rachel illustrate how God can work through imperfect relationships to fulfill His purposes. The Importance of CommunicationLaban's accusation highlights the breakdown in communication between him and Jacob. This serves as a reminder of the importance of clear and honest communication in relationships. Bible Study Questions 1. How does Jacob's departure from Laban reflect his overall character and relationship with God up to this point in Genesis? 2. In what ways can we see God's hand at work in Jacob's life, even amidst deception and conflict? 3. How do the family dynamics between Jacob, Laban, Leah, and Rachel inform our understanding of God's ability to work through imperfect situations? 4. What lessons can we learn from Jacob's experience about handling transitions and changes in our own lives? 5. How can we apply the importance of communication, as seen in this passage, to our own relationships today? Connections to Other Scriptures Genesis 29-30These chapters provide the background of Jacob's time with Laban, including his marriages to Leah and Rachel and the birth of his children. They set the stage for the conflict and eventual departure. Genesis 32Following his departure, Jacob prepares to meet Esau, his brother, which shows the continuation of his journey and the fulfillment of God's promises. Exodus 14The Israelites' departure from Egypt can be seen as a parallel to Jacob's departure from Laban, both involving a journey towards God's promises and away from oppression. Hosea 12:12This verse references Jacob's time in Aram, highlighting the historical and spiritual significance of his journey and labor. | Jacob At Haran | W. Roberts. | Genesis 31:22-42 | | Laban | M. Dods, D. D. | Genesis 31:22-42 | | Laban's Expostulation with Jacob, and Jacob's Defence | T. H. Leale. | Genesis 31:22-42 | | Lessons | G. Hughes, B. D., J. C. Gray. | Genesis 31:22-42 | | Lessons | G Hughes, B. D. | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. | Genesis 31:22-42 | | The Years of Servitude | E. Craig. | Genesis 31:22-42 |
People Aram, Isaac, Jacob, Laban, Leah, Nahor, RachelPlaces Canaan, Euphrates River, Galeed, Gilead, Jegar-sahadutha, Mizpah, Paddan-aramTopics Captives, Carried, Carrying, Cheated, Daughters, Deceive, Deceived, Deceiving, Hast, Heart, Jacob, Laban, Lead, Outwitted, Prisoners, Secretly, Stolen, Sword, Taking, Though, Unawares, War, You'veDictionary of Bible Themes Genesis 31:25-30 5822 criticism, against believers Genesis 31:26-28 5696 grandchildren Library Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old TestamentAppendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be …
Alfred Edersheim—The Life and Times of Jesus the Messiah How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought, …
Leo the Great—Writings of Leo the Great Epistle Xlix. To Anastasius, Bishop of Antioch .
To Anastasius, Bishop of Antioch [35] . Gregory to Anastasius, &c. I received the letters of thy Fraternity, rightly holding fast the profession of the faith; and I returned great thanks to Almighty God, who, when the shepherds of His flock are changed, still, even after such change, guards the faith which He once delivered to the holy Fathers. Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (1 Cor. iii. 2). Whosoever, then, with love of …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1 And He had Also this Favour Granted Him. ...
66. And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer. And the happy man, as it is written, was taught of God [1112] . After this, when he once had a discussion with certain men who had come to him concerning the state of the soul and of what nature its place will be after this life, the following night one from above called him, saying, Antony, rise, go out and look.' …
Athanasius—Select Works and Letters or Athanasius A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle …
John Bunyan—The Works of John Bunyan Volumes 1-3 Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining …
Lewis Bayly—The Practice of Piety Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 31:26 NIVGenesis 31:26 NLTGenesis 31:26 ESVGenesis 31:26 NASBGenesis 31:26 KJV
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