and he said to his relatives, "Gather some stones." So they took stones and made a mound, and there by the mound they ate. Then he said to his relativesThis phrase indicates a moment of leadership and initiative by Jacob. The Hebrew word for "relatives" here is "אֶחָיו" (echav), which can mean brothers or kinsmen. In the context of ancient Near Eastern culture, family ties were crucial, and decisions often involved the extended family. Jacob's call to his relatives underscores the importance of communal actions and decisions, reflecting the collective nature of Hebrew society. Gather some stones The act of gathering stones is significant in biblical narratives, often symbolizing a covenant or a memorial. The Hebrew word for "stones" is "אֲבָנִים" (avanim). Stones were used to build altars or memorials, serving as physical reminders of divine encounters or agreements. This act of gathering stones signifies preparation for a significant event, emphasizing the importance of tangible symbols in spiritual and communal life. So they took stones This phrase shows obedience and participation from Jacob's relatives. The collective action of taking stones highlights unity and shared purpose. In the biblical context, stones are often associated with strength and permanence, suggesting that the actions taken here are meant to have lasting significance. and made a mound The creation of a mound, or "גַּל" (gal) in Hebrew, is a significant act. Mounds or heaps of stones were often used as boundary markers or memorials. This mound serves as a witness to the agreement between Jacob and Laban, symbolizing a boundary and a testament to their covenant. It reflects the ancient practice of using physical landmarks to signify spiritual or legal agreements. and there by the mound they ate Sharing a meal by the mound signifies fellowship and the sealing of a covenant. In ancient cultures, eating together was a sign of peace and agreement. The act of eating by the mound underscores the solemnity and binding nature of the covenant made. It reflects the biblical theme of communion and fellowship as integral to covenant relationships, pointing to the deeper spiritual truth of unity and reconciliation. Persons / Places / Events 1. JacobThe grandson of Abraham, son of Isaac, and father of the twelve tribes of Israel. In this passage, he is in the process of making a covenant with Laban, his father-in-law. 2. LabanJacob's father-in-law, who pursued Jacob after he left Haran with his family and possessions. Laban and Jacob have a complex relationship marked by mutual distrust and manipulation. 3. RelativesRefers to Jacob's family and servants who are with him on his journey back to Canaan. They assist in gathering stones for the covenant. 4. Heap of StonesA physical marker of the covenant between Jacob and Laban. In ancient times, such heaps were often used as witnesses to agreements or covenants. 5. Covenant MealThe act of eating by the heap signifies the sealing of the covenant. Sharing a meal was a common practice in ancient Near Eastern cultures to confirm agreements. Teaching Points The Importance of CovenantsCovenants are serious commitments that require clear terms and witnesses. In our lives, we should honor our commitments and be clear in our agreements with others. Symbolism of StonesStones in the Bible often symbolize strength, permanence, and witness. Consider what "stones" or memorials you have in your life that remind you of God's faithfulness and your commitments. Conflict ResolutionJacob and Laban's covenant was a way to resolve conflict and establish peace. In our relationships, we should seek ways to resolve disputes and live at peace with others. The Role of CommunityJacob involved his relatives in gathering stones, showing the importance of community in establishing and witnessing covenants. We should involve our community in significant life decisions and commitments. Bible Study Questions 1. What does the act of gathering stones and making a heap signify in the context of Jacob and Laban's relationship? 2. How can we apply the principle of setting up "stones" or memorials in our spiritual journey today? 3. In what ways can we ensure that our commitments and covenants with others are clear and honored? 4. How does the resolution between Jacob and Laban inform our approach to resolving conflicts in our own lives? 5. What role does community play in your spiritual life, and how can you involve them in your significant commitments and decisions? Connections to Other Scriptures Genesis 28:18Jacob sets up a stone pillar at Bethel, marking a significant encounter with God. This connects to the use of stones as memorials or witnesses. Joshua 24:26-27Joshua sets up a stone as a witness to the covenant between God and Israel, similar to Jacob and Laban's heap of stones. 1 Samuel 7:12Samuel sets up a stone called Ebenezer, saying, "Thus far the LORD has helped us," showing the use of stones as reminders of God's faithfulness. People Aram, Isaac, Jacob, Laban, Leah, Nahor, RachelPlaces Canaan, Euphrates River, Galeed, Gilead, Jegar-sahadutha, Mizpah, Paddan-aramTopics Ate, Brethren, Eat, Gather, Heap, Jacob, Kinsmen, Meal, Piled, Relatives, StonesDictionary of Bible Themes Genesis 31:43-53 4366 stones Genesis 31:44-53 5430 oaths, human Genesis 31:44-55 5095 Jacob, life Genesis 31:45-50 5044 names, giving of Genesis 31:45-53 5443 pillars 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 31:46 NIVGenesis 31:46 NLTGenesis 31:46 ESVGenesis 31:46 NASBGenesis 31:46 KJV
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