Genesis 31:48
Then Laban declared, "This mound is a witness between you and me this day." Therefore the place was called Galeed.
Then Laban declared
The phrase begins with Laban, a central figure in this narrative, who is Jacob's father-in-law. Laban's declaration is significant as it marks a pivotal moment of resolution between him and Jacob. The Hebrew root for "declared" is "אָמַר" (amar), which means to say or speak. This word is often used in the Bible to denote authoritative or significant speech, indicating that Laban's words carry weight and are meant to establish a formal agreement.

This mound
The "mound" refers to a heap of stones that Jacob and Laban set up as a physical marker of their covenant. In Hebrew, the word for mound is "גַּל" (gal), which can mean a heap or pile, often of stones. Such mounds were common in ancient Near Eastern cultures as memorials or boundary markers. Archaeologically, similar stone heaps have been found, serving as tangible reminders of agreements or events.

is a witness
The concept of a "witness" in this context is crucial. The Hebrew word "עֵד" (ed) means witness or testimony. In ancient times, a witness was not just a passive observer but an active participant in affirming the truth of an agreement. The mound serves as a silent yet powerful testament to the covenant between Jacob and Laban, symbolizing accountability and the presence of God as the ultimate witness.

between you and me
This phrase emphasizes the personal nature of the covenant. It is not just a general agreement but a specific pact between two individuals, Jacob and Laban. The Hebrew preposition "בֵּין" (bein) means between, highlighting the relational aspect of the covenant. This personal agreement underscores the importance of integrity and trust in relationships, a theme that resonates throughout Scripture.

this day
The phrase "this day" signifies the immediacy and present reality of the covenant. In Hebrew, "הַיּוֹם" (hayom) means today or this day, emphasizing the current and ongoing nature of the agreement. It serves as a reminder that covenants are not just historical events but have present and future implications.

Therefore it was named Galeed
The naming of the mound as "Galeed" is significant. "Galeed" in Hebrew is "גַּלְעֵד" (Gal-ed), meaning "heap of witness." Naming in the Bible often carries deep significance, reflecting the essence or purpose of a person or object. By naming the mound Galeed, Laban and Jacob are ensuring that future generations will remember the covenant and its significance. This act of naming also reflects the biblical theme of remembrance and the importance of memorials in maintaining faithfulness to God and each other.

Persons / Places / Events
1. Laban
Laban is the brother of Rebekah, father of Leah and Rachel, and father-in-law to Jacob. He is a key figure in Jacob's life, often representing opposition and challenge.

2. Jacob
Jacob is the son of Isaac and Rebekah, and the grandson of Abraham. He is a patriarch of Israel and is known for his complex relationship with Laban, which includes working for him for many years.

3. Galeed
This is the name given to the heap of stones set up as a witness between Jacob and Laban. The name means "heap of witness" in Hebrew, signifying the covenant made between them.

4. Mizpah
Although not mentioned in this specific verse, Mizpah is another name for the location of the covenant, meaning "watchtower." It symbolizes God's watchfulness over the covenant.

5. Covenant
The event of setting up the heap of stones marks a covenant between Jacob and Laban, serving as a physical reminder of their agreement and God's witness to it.
Teaching Points
The Importance of Covenants
Covenants are serious commitments that require accountability. In our lives, we should honor our commitments to God and others, understanding that they are witnessed by God.

Physical Reminders of Spiritual Truths
Just as Jacob and Laban used a heap of stones, we can use physical reminders (like crosses or scripture plaques) to keep us mindful of our commitments and God's promises.

God as Witness
Recognize that God is always a witness to our actions and agreements. This should encourage us to live with integrity and honesty in all our dealings.

Resolving Conflicts
Jacob and Laban's covenant was a resolution to their conflict. We should seek peaceful resolutions and establish clear boundaries in our relationships.

Trust in God's Watchfulness
The name Mizpah reminds us that God watches over us. We can trust in His oversight and protection in our lives.
Bible Study Questions
1. How does the covenant between Jacob and Laban reflect the nature of God's covenants with His people?

2. What are some modern-day "heaps of witness" that you can set up in your life to remind you of your commitments to God and others?

3. How can the resolution between Jacob and Laban guide us in resolving conflicts in our own relationships?

4. In what ways does the concept of God as a witness to our actions influence your daily decisions and interactions?

5. How can we apply the principle of God's watchfulness (Mizpah) to cultivate trust and faith in His protection and guidance?
Connections to Other Scriptures
Genesis 21:22-34
This passage describes a similar covenant between Abraham and Abimelech, where a physical marker (a well) is used as a witness to their agreement.

Joshua 24:27
Joshua sets up a stone as a witness to the covenant between God and Israel, emphasizing the importance of physical reminders in covenant relationships.

1 Samuel 7:12
Samuel sets up a stone called Ebenezer, meaning "stone of help," as a witness to God's assistance, paralleling the use of physical objects as witnesses.
Bethel to Mizpah; Or, Service in a Strange LandW. S. Smith, B. D.Genesis 31:43-48
Laban's Covenant with JacobT. H. Leale.Genesis 31:43-48
LessonsG. Hughes, B. D.Genesis 31:43-48
LessonsG. Hughes, B. D.Genesis 31:43-48
The Pillar a WitnessGenesis 31:43-48
People
Aram, Isaac, Jacob, Laban, Leah, Nahor, Rachel
Places
Canaan, Euphrates River, Galeed, Gilead, Jegar-sahadutha, Mizpah, Paddan-aram
Topics
Galeed, Heap, Laban, Named, Reason, Stones, To-day, Witness
Dictionary 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

Genesis 31:48-54

     1346   covenants, nature of

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 Testament

Appendix 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

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