VERSE 1 Jacob heard that Laban's sons were saying, "Jacob has taken everything our father owned and has gained all this wealth from what belonged to our father (hZ<h; dboK'h;-lK' tae hf'[' Wnybia'l. rv,a]meW Wnybia'l. rv,a]-lK' tae bqo[]y: xq;l' rmoale !b'l'-ynEb. yreb.DI-ta, [m;v.YIw: [waw w/Qal imp.3m.s. shama hear + d.o. marker + noun m.p.constr. dabar word + noun m.p.constr. ben + proper noun Laban + prep lamedh w/qal infin.constr. amar say + Qal perf.3m.s. laqach take + proper noun Jacob + d.o. marker + noun m.s.constr. kol + rel.pro. asher + prep lamedh w/noun m.s.constr.w/1p.suff. abh father + waw w/prep min w/rel.pro. asher + prep lamedh w/noun m.s.constr.w/1p.suff. abh father + Qal perf. 3m.s. ashah do + d.o. marker + noun m.s.constr. kol + def.art.w/noun m.s.abs. kabodh glory; "wealth" + def.art.w/adj.m.s.abs. zeh this])."

VERSE 2 Jacob saw the attitude of Laban, and behold, it was not friendly toward him as formerly (~Avl.vi lAmt.Ki AM[i WNn<yae hNEhiw> !b'l' ynEP.-ta, bqo[]y: ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + proper noun Jacob + d.o. marker + noun both p.constr. paneh face; "attitude" + proper noun Laban + waw w/interj hinneh behold + adv ayin not + prep im w/3m.s.suff. "toward him" + prep kaph w/adv temol "formerly" + adv shileshom day before yesterday]).

VERSE 3 Then the LORD said to Jacob, "Return to the land of your fathers and to your relatives, and I will be with you (%M'[i hy<h.a,w> ^T,d>l;Aml.W ^yt,Aba] #r,a,-la, bWv bqo[]y:-la, hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + prep el to + proper noun Jacob + Qal imper.m.s. shub (re)turn + prep el + noun both s.abs. eretz land + noun m.p.constr.w/2m.s.suff. abh father + waw w/prep lamedh w/noun f.s.constr.w/2m.suff. moleledth kin, relative + waw w/Qal impf.1s. hayah + prep im w/2s. suff.])."

ANALYSIS: VERSES 1-3

1. Even though Jacob had resorted to gimmicky to produce off-colored sheep and goats, God blessed Jacob by tweaking the genetics of animals during mating.
2. Over the course of the final six years of Jacob’s service to Laban, Jacob’s wealth increased exponentially and Laban’s shriveled.
3. The degree of Jacob’s prosperity is detailed at the end of chapter 30 (in v. 1 "wealth" is actually the noun glory).
4. This inevitably led to resentment on the part of Laban and his sons.
5. It was Jacob’s sons-in-law that started the verbal attack on him, insinuating that he had somehow gain this advantage by chicanery.
6. They slandered Jacob before Laban and anyone who would listen.
7. This slanderous attack came to the attention of Jacob via unnamed sources.
8. The brewing crisis is the background to the parting of ways of Jacob and Laban.
9. Laban’s loss and Jacob’s gain illustrates the principle of reaping and sowing.
10. Laban, ever the lover of mammon, is denied his heart’s desire and Jacob is blessed with significant wealth as he is positive and an heir of the covenant made with his grandfather.
11. Besides the reports of verbal insinuation, Jacob sees a change in Laban’s demeanor whenever the two men were together (v. 2).
12. Laban the friendly extrovert now appears sullen and moody treating his son-in-law accordingly.
13. These two things (the slander and Laban’s demeanor) told Jacob that a crisis was in the offing.
14. Observe: the slander of Laban’s sons had the desired effect on Laban.
15. Whatever esteem Jacob had previously enjoyed with his father-in-law/uncle had evaporated in the heat of Laban’s unfulfilled avarice.
16. Jacob, the toast of Laban’s success, became persona non grata.
17. With Ph 2 prosperity comes testing.
18. Individuals become jealous and bitter, and sometimes they enter into a vilification campaign.
19. Even though Jacob is very rich, he has no family to support him in case violence breaks out.
20. He feels alone and exposed.
21. Against this background Yahweh speaks to him informing him that it is time to exit this foreign land and "return to the land of your fathers and to your clan/relatives."
22. This divine summons took place six years into the seven year contract with Laban.
23. Jacob’s call is reminiscent of the one made to his grandfather when he left Ur.
24. Jacob is once again reassured that God would be with him in this endeavor—e.g. that his trip home would be met with success.
25. Back in chap. 28 God told Jacob in a dream that during his time away from his homeland He would be with him.
26. God proved to be good to His promise blessing Jacob with wives, children and much wealth.
27. Now the only then Jacob needs to do to insure blessing on the trip back is obedience to the summons.

Conference with His Wives (vv. 4-16)

Jacob’s Appeal (vv. 5-13)

VERSE 4 So Jacob sent and called Rachel and Leah to his flock in the field (Anaco-la, hd,F'h; ha'lel.W lxer'l. ar'q.YIw: bqo[]y: xl;v.YIw: [waw w/Qal impf.3m.s. shalach send + proper noun Jacob + waw w/Qal impf.3m.s. qara call + prep lamedh w/proper noun Rachel + waw w/prep lamedh w/proper noun Leah + def.art.w/noun m.s.abs. shadeh field + prep el + noun f.s.constr.w/3m.s.suff. ts-on flock]),

VERSE 5 and said to them, "I see your father's attitude, that it is not friendly toward me as formerly, but the God of my father has been with me (ydIM'[i hy"h' ybia' yhel{awE ~vol.vi lmot.Ki yl;ae WNn<yae-yKi !k,ybia] ynEP.-ta, ykinOa' ha,ro !h,l' rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep lamedh w/3fp.suff. + Qal part.m.s.abs. ra-ah see; "seeing" + pro.1s. anoki I + d.o. marker + noun both p.constr. paneh face + noun m.s.constr.w/2f.p.suff. abh father + part ki that + adv ayin not + prep el w/1s.suff. + prep kaph w/adv temol "as formerly" + adv shileshom day before yesterday + waw w/noun m.p.constr. Elohim + noun m.s.constr.w/1s.suff. abh father + Qal perf.3m.s. hayah + prep im w/1s.suff.]).

VERSE 6 "You know that I have served your father with all my strength (!k,ybia]-ta, yTid>b;[' yxiKo-lk'B. yKi !T,[.d;y> hn"Tea;w> [waw w/pro.2f.p. attah you + Qal perf.2f.p. yada know + part ki that + prep beth w/noun m.s.constr. kol all + noun m.s.constr.w/1s.suff. koach strength + Qal perf.1s. abad serve + d.o. marker + noun m.s.constr.w/2f.p.suff. abh father]).

VERSE 7 "Yet your father has cheated me and changed my wages ten times; however, God did not allow him to hurt me (ydIM'[i [r;h'l. ~yhil{a/ Ant'n>-al{w> ~ynImo tr,f,[] yTir>Kuf.m;-ta, @lix/h,w> yBi lt,he !k,ybia]w: [waw w/noun m.s.constr.w/2f.p.suff. abh father + Hiphil perf.3m.s. hathal deceive + prep beth w/1s.suff. "me" + waw w/Hiphil perf.3m.s. chalaph change + d.o. marker + noun f.s.constr.w/1s.suff. mashkoreth wages + adj.f.s.constr. asharah ten + noun m.p.abs. moneh "times" + waw w/neg lo + Qal perf.3m.s.w/3m.s.suff. nathan give; "allow" + noun m.p.abs. Elohim + prep lamedh w/Hiphil infin.constr. ra-a be evil, bad; "hurt" + prep immah w/1s.suff. "me"]).

VERSE 8 "If he spoke thus, 'The speckled shall be your wages,' then all the flock brought forth speckled (~yDIqun> !aCoh;-lk' Wdl.y"w> ^r,k'f. hy<h.yI ~yDIqun> rm;ayO hKo-~ai [part im if + adv koh thus + Qal impf.3m.s. amar say + adj.m.p.abs. naqodh speckled + Qal impf.3m.s. hayah be + noun m.s.constr.w/2m.s.suff. shakar wage + waw w/Qal perf.3p. yaladh bear + noun m.s.constr. kol all + def.art.w/noun both s.abs.ts-on flock + adj.m.p.abs. naqodh speckled]; and if he spoke thus, 'The striped shall be your wages,' then all the flock brought forth striped (~yDIqu[] !aCoh;-lk' Wdl.y"w> ^r,k'f. hy<h.yI ~yDIqu[] rm;ayO hKo-~aiw> [waw w/part im + adv koah thus + Qal impf.3m.s. amar say + adj.m.p.abs. aqodh striped/streaked + Qal impf.3m.s. hayah be + noun m.s.constr.w/2m.s.suff. shakar wage + waw w/Qal perf.3p. yaladh bear + noun m.s.constr. kol + def.art.w/noun both s.abs. ts-on flock + adj.m.p.abs. aqodh striped]).

VERSE 9 "Thus God has taken away your father's livestock and given them to me (yli-!T,YIw: ~k,ybia] hnEq.mi-ta, ~yhil{a/ lCeY:w: [waw w/Hiphil impf.3m.s. natsal deliver, rescue; "has taken away" + noun m.p.abs. Elohim + d.o. marker + noun m.s.constr. miqeneh livestock + noun m.s.constr.w/2m.p.suff. abh father + waw w/Qal impf.3m.s. nathan give + prep lamedh w/2m.s.suff.]).

VERSE 10 "And it came about at the time when the flock were mating [were mounting upon the flock] that I lifted up my eyes and saw in a dream (~Alx]B; ar,aew" yn:y[e aF'a,w" !aCoh; ~xey: t[eB. yhiy>w: [waw w/Qal impf.3m.s. hayah be + prep beth w/noun both s.abs. eth time + Piel infin.constr. yacham be hot; "were mating" + d.o. marker + noun both s.abs. ts-on flock + waw w/Qal impf.1s. nasha lift up + noun f. dual constr.w/1s.suff. ayin eye + waw w/Qal impf.1s. ra-ah see + def.art.w/prep beth w/noun m.s.abs. chalom dream], and behold, the male goats which were mating [were mounting upon the flock] were striped, speckled, and mottled [~yDIrub.W ~yDIqun> ~yDIqu[] !aCoh;-l[; ~yli[oh' ~ydITu[;h' hNEhiw> [waw w/interj hinneh + def.art.w/noun m.p.abs. attudh he-goat + def.art.w/Qal part.m.p.abs. alah climb; "were mating" + prep al upon + def.art.w/noun both s.abs. ts-on flock + adj.m.p.abs. aqodh striped + adj.m.p.abs. naqod speckled + waw w/adj.m.p.abs. barod mottled]).

VERSE 11 "Then the angel of God said to me in the dream, 'Jacob,' and I said, 'Here I am (ynINEhi rm;aow" bqo[]y: ~Alx]B; ~yhil{a/h' %a;l.m; yl;ae rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep el w/1s.suff. "to me" + noun m.s.constr. mal-ak angel + def.art.w/noun m.p.abs. Elohim + prep beth w/noun m.s.abs. chalom dream + waw w/Qal impf.1s. amar say + interj hinneh behold w/1s.suff.]).'

VERSE 12 "He said, 'Lift up now your eyes and see that all the male goats which are mating are striped, speckled, and mottled (~yDIrub.W ~yDIqun> ~yDIqu[] !aCoh;-l[; ~yli[oh' ~ydITu[;h'-lK' haer>W ^yn<y[e an"-af' rm,aYOw: [waw w/Qal impf.3m.s. amar say + Qal imper.m.s. nasha lift up + interj na now + noun f. dual constr.w/2m.s.suff. ayin eye + waw w/Qal imper.m.s. ra-ah see + noun m.s.constr. kol all + def.art.w/noun m.p.abs. attud he-goat + def.art.w/Qal part.m.p.abs. alah ascend + prep al upon + def.art.w/noun both s.abs. ts-on flock + adj.m.p.abs. aqodh striped + adj.m.p.abs. naqodh speckled + waw w/adj.m.p.abs. barodh mottled]; for I have seen all that Laban has been doing to you [%L' hf,[o !b'l' rv,a]-lK'tae ytiyair' yK [part ki for + Qal perf.1s.suff. ra-ah see + noun m.s.constr. kol all + rel.pro. asher + proper noun Laban + Qal part.m.s.abs. ashah do + prep lamedh w/2m.s.suff.]).

VERSE 13 'I am the God of Bethel, where you anointed a pillar, where you made a vow to Me (rd,n< ~v' yLi T'r>d;n" rv,a] hb'Cem; ~V' T'x.v;m' rv,a] lae-tyBe laeh' ykinOa' [pro.1s. anoki I + def.art.w/noun m.s.abs. el God + proper noun Bethel + rel.pro. asher + Qal perf.2m.s. machach anoint + adv sham there + noun f.s.abs. matstsebah pillar + rel.pro. asher + Qal perf.2m.s. nadar make a vow + prep lamedh w/1s.suff. + adv sham there + noun m.s.abs. neder vow]; now arise, leave this land, and return to the land of your birth [^T,d>l;Am #r,a,-la, bWvw> taZOh; #r,a'h'-!mi ace ~Wq hT'[; [adv attah now + Qal imper.m.s. qum arise + Qal imper.m.s. yatsa go out + prep min w/def.art.w/noun both s.abs. erets land + def.art.w/adj.f.s.abs. zoth this + waw w/Qal imper.m.s. shub return + prep el + noun both s.abs. eretz land + noun f.s.constr.w/2m.s.suff. moledeth relatives; clan; "birth"]).'"

ANALYSIS: VERSES 4-13

1. In this scene we have a dialogue between Jacob and his two wives Rachel and Leah.
2. Against the growing hostility within the Laban branch of the family against the vulnerable Jacob, he summonds his two wives to a very secretive meeting.
3. Jacob selects a location for this meeting where there is no chance of anyone eavesdropping (v.4).
4. When Jacob makes his move to take leave of Laban he must be sure both his wives are fully committed to him and his flight back to his homeland in Canaan.
5. Jacob’s speech to win over his wives consists of three parts.
6. First, he reminds them of the things he has done for Laban and how Laban has repeatedly cheated him; then he reminds them of what God has done for him under these conditions; and finally, he informs them that God has appeared to him and told him to leave.
7. Whether or not Rachel and Leah had detected Laban’s change of demeanor, Jacob puts in front of them the antagonistic face Laban has been showing him.
8. He goes on to immediately assert that even though he is held in disdain by their father, he is in the divine favor (v.5).
9. All his wives have to do is look at the evidence of Jacob’s sudden prospering and their father’s sudden demise and know who God favors.
10. So for them it is do we side with our father or do we side with God who has favored so greatly their husband.
11. In v. 6 Jacob reiterates something that they were well aware of having lived with Jacob for twenty years.
12. Jacob labored as hard as any man ever has over this period of time both before and after he received a standard wage.
13. V. 6 is an example of an appeal to experience.
14. Jacob places this aspect of his behavior in the best light.
15. As far as his work ethic was concerned under less than favorable conditions it was above reproach.
16. The wives would concur that Jacob indeed gave his service to Laban his all.
17. This sets the stage for an open criticism of his father-in-law (v.8).
18. The Hebrew reads: "your father has made a fool of me…"
19. "Changed my wages ten times" may be hyperbole for time after time.
20. Or it could refer to the precise number of times Jacob was shafted by Laban.
21. Certainly his wives would have known the details of Laban’s treachery.
22. By the way such actions apart from divine intervention would have harmed the entire household.
23. Jacob quickly adds: "God did not allow him to harm me."
24. Again, Jacob pits Laban against God (see v.5).
25. Jacob wisely does not make mention of the occasion on his wedding night where Laban really made a public fool of Jacob!
26. Instead he confines his words to the most recent examples of Laban’s reneging (v.8).
27. The examples he presents to his wives deals only with goats and not sheep.
28. Jacob recalls two agreements involving speckled and stripped animals.
29. We learn that it was Laban’s custom after a successful breeding season for Jacob that he would change the original contract further limiting Jacob to just striped or speckled goats.
30. Each time God would intervene with a miracle an insure that the newborns were "all" speckled or stripped as per Laban’s most recent change in the labor contract.
31. Laban’s son had asserted that Jacob had "taken away" that which belonged to their father.
32. Jacob using colorful language says in v. 9 that God has "rescued" Laban’s flock and given it to him (vb is used of rescue from danger as in Exo. 3:8; 5:23; 6:6).
33. The point made here is that the animals have a much better existence that if they were in the hands of Laban!
34. At this point in the story Jacob is fully cognizant of the fact that it was God would pulled the genetic strings that led to his prospering and not his gimmickry.
35. In vv. 10-13 Jacob provides his concluding argument to his wives for their unwavering loyalty to him and his God.
36. The vision he refers to in these verses is simply the fuller version that what we have already noted in v. 2: "Return to the land of your fathers and your clan and I will be with you."
37. In this rendition of the vision he uses the same language (vb. alah ‘to ascend" with the prep. al ‘upon, with the def.art., with the noun ‘flock’) as what he saw in this vision.
38. During the mating season for the goats Jacob had a vision in which he observed stripped, speckled and mottled male goats mating (v. 10).
39. According to the vision what Jacob saw was quite the opposite as to his experience with the goats.
40. Jacob had been initially been left with nothing but solid black male goats (30:35).
41. But in the vision he sees nothing but off-colored male goats mating with the flock.
42. No explanation of the vision is given.
43. It must be surmised.
44. The vision which came at the very end of Jacob’s time in Haran and during the mating seasons for goats was intended in part to tell Jacob that the genetics of the animals were the product of an unseen hand and had nothing to do with his stripped rods.
45. God gets the credit for Jacob’s prosperity and not Jacob’s gimmickry.
46. Jacob reports to his wives that "the angel of God" spoke to him.
47. This exact expression is used here and in 21:17, 28:12; 32:2.
48. More often the expression is "angel of Yahweh."
49. The mating goats part of the vision is not explained to Jacob but proves the point of what Jacob said in v. 9, namely that it was God who rescued these animals and made them his.
50. In v. 12 the angel simply repeats what Jacob saw without explanation.
51. No explanation was needed as Jacob came to fully realize that it was God who made the improbable and impossible reality.
52. The words of the angel "for I have seen all that Laban has been doing to you" seems out of place.
53. Yet, the fact is that God sees those of His own who are oppressed and intervenes on their behalf (cf. 16:13-14; 29:32; 31:42; Ex. 2:25; 3:7, 9, 16).
54. It was God that made Jacob’s selective breeding technique a success.
55. In v. 13 is where God tells Jacob that it is time to finally return to the land of his nativity and family.
56. The angel further introduces Himself as "the God of Bethel" where Jacob anointed a pillar and made a vow."
57. The provided Jacob with further reassurance that his present vision was from the same source.
58. It doesn’t validate Jacob’s actions on that occasion.
59. God had been good to his word to be with him while away from the land of the covenant and now He promises to make good on His promise to bring Jacob safely back to his homeland.
60. Thus Jacob concludes his speech to his wives with this powerful incentive—e.g., God told me to return immediately.
61. Jacob like Abraham and his son Joseph after him was prospered in a foreign land.

Their Response (vv. 14-16)

VERSE 14 Rachel and Leah said to him, "Do we still have any portion or inheritance in our father's house (Wnybia' tybeB. hl'x]n:w> ql,xe Wnl' dA[h; Al hn"r>m;aTow: ha'lew> lxer' ![;T;w: [waw w/Qal impf.3f.s. anah answer + proper noun Rachel + waw w/proper noun Leah + waw w/Qal impf.3f.p. amar say + prep lamedh w/3m.s.suff. + interrog part w/adv odh "Do we have any…" + prep lamedh w/3m.s.suff. from him + noun m.s.abs. cheleq portion, share + waw w/noun f.s.abs. nachalah inheritance + prep beth w/noun m.s.constr. bayith house + noun m.s.constr.w/1p.suff. abh father])?

VERSE 15 "Are we not reckoned by him as foreigners (Al Wnb.v;x.n< tAYrIk.n" aAlh] [interrog part ha w/neg lo + adj.f.p.abs. nakeri foreign, strange + Niphal perf.1p. chashab imagine, consider + prep lamedh w/3m.s.suff.])?

For he has sold us, and has also entirely consumed our purchase price (WnPes.K;-ta, lAka'-~G: lk;aYOw: Wnr'k'm. yKi [part ki for + Qal perf.3m.s.w/1p.suff. makar sell + waw w/Qal impf.3m.s. akal consume, eat + conj gam also + Qal infin.constr. akal consume; = "entirely consumed" + d.o. marker + noun m.s.constr.w/1p.suff. kedeph silver; money; "purchase price"]).

VERSE 16 "Surely all the wealth which God has taken away from our father belongs to us and our children; now then, do whatever God has said to you (hfe[] ^yl,ae ~yhil{a/ rm;a' rv,a] lKo hT'[;w> WnynEb'l.W aWh Wnl' Wnybia'me ~yhil{a/ lyCihi rv,a] rv,[oh'-lk' yKi [part ki surely + noun m.s.cnst. kol all + def.art.w/noun m.s.abs. osher riches; from vb. ashar ‘to be rich’ + rel.pro. asher + Hiphil perf.3m.s. natsal deliver + noun m.p.abs. Elohim + prep min w/noun m.s.constr.w/1p.suff. abh father + prep lamedh w/1p.suff. "us" + pro.3m.s. hu he + waw w/prep lamedh w/noun m.p.cnstr. w/1p.suff. ben son; "our children" + waw w/adv attah now + noun m.s.abs. kol all + rel.pro. asher + Qal perf.3m.s. amar say + noun m.p.abs. Elohim + prep el w/2m.s.suff. + Qal imper.m.s. ashah do])."

ANALYSIS: VERSES 14-16

1. Jacob’s wives respond with unity and vim and vigor.
2. Actually they needed little persuading considering how their father had treated them over the years starting from their marriage to Jacob.
3. They are prepared to support Jacob based strictly on what Laban has done to them.
4. The Hebrew "they answered and said" (tautology) is used before a significant statement (18:27; 23:5,10,14; 24:50; 27:37, 39; 40:18).
5. In v.14 they are referring to any possibility of a future inheritance.
6. "Portion and inheritance" are one and the same.
7. Staying behind with their father would be a disaster for them.
8. They would be reduced to even further degradation from this cheapskate.
9. They received no dowry what was expected from a father.
10. They were sold like slaves at the time of their marriage (v. 15).
11. Hence, regarded as no better than "foreigners."
12. But what do they mean in v. 15b?
13. They appear to be referencing Laban’s recent turn for the worse financially.
14. Laban’s greed and stupidity resulted in his blessing by association being taken away from him.
15. So for the daughters they too see the hand of God in transferring their father’s short-lived fortune into Jacob (and their) hand.
16. To their credit they fully see the hand of God that punished Laban where it really hurt and blessed the underdog Jacob (v. 16).
17. They use the very same verb translated "has taken away" which literally is to rescue someone or something from danger.
18. This verb is the buzz term of this scene.
19. The Hebrew verb found in vv. 9 and here in v. 16 is natsal.
20. Laban’s forfeited wealth in all its forms are better off with Jacob.
21. By using this verb for the transference of riches Rachel and Leah are indicating that they are in full agreement with Jacob’s statement back in v. 9.
22. In conclusion, they exhort their husband to do "whatever God has said to you."

Jacob’s Flight from Laban (vv. 17-21)

VERSE 17 Then Jacob arose and put his children and his wives upon camels (~yLim;G>h;-l[; wyv'n"-ta,w> wyn"B'-ta, aF'YIw: bqo[]y: ~q'Y"w: [waw w/Qal impf.3m.s. qum arise + proper noun Jacob + waw w/Qal impf.3m.s. nasha lift; "put" + d.o. marker + noun m.p.constr.w/3m.s.suff. ben son; "children" + waw w/d.o. marker + noun f.p.constr.w/3m.s.suff. ishshah wife + prep al upon + def.art.w/noun m.p.abs. gamal camel]);

VERSE 18 and he drove away all his livestock and all his property which he had gathered (vk'r' rv,a] Avkur>-lK'-ta,w> WhnEq.mi-lK'-ta, gh;n>YIw [waw w/Qal impf.3m.s. nachg drive + d.o. marker + noun m.s.constr. kol all + noun m.s.constr.w/3m.s.suff. miqeneh livestock + waw w/d.o. marker + noun m.s.constr. kol all + Qal perf.3m.s. w/3m.s.suff. rakash acquire property], his acquired livestock which he had gathered in Paddan-aram, to go to the land of Canaan to his father Isaac [![;n"K. hc'r>a; wybia' qx'c.yI-la, aAbl' ~r'a]ƒ!D;p;B. vk;r' rv,a] Any"n>qi hnEq.mi [noun m.s.constr. miqeneh cattle, livestock + noun m.s.constr.w/3m.suff. qineyan wealth + rel.pro. asher + Qal perf.3m.s. rakash acquire property + prep beth w/proper noun Paddan-Aram + prep lamedh w/Qal infin.constr. bo go + prep el + proper noun Isaac + noun m.s.constr.w/3m.s.suff. abh father + noun both s.abs. eretz land + proper noun Canaan]).

VERSE 19 When Laban had gone to shear his flock, then Rachel stole the household idols that were her father's (h'ybia'l. rv,a] ~ypir'T.h;-ta, lxer' bnOg>Tiw: Anaco-ta, zzOg>li %l;h' !b'l'w> [waw w/proper noun Laban + Qal perf.3m.s. halak go + prep lamedh w/Qal infin.constr. gazaz shear + d.o. marker + noun f.s.constr.w/3m.s.suff. ts-on flock + waw w/Qal impf.3f.s. ganab steal + proper noun Rachel + d.o. marker + def.art.w/noun m.p.abs. teraphim idols + rel.pro. asher + prep lamedh w/noun f.s.constr.w/3f.s.suff. abh father]).

VERSE 20 And Jacob deceived [stole the heart of] Laban the Aramean by not telling him that he was fleeing [running away] (aWh x;rebo yKi Al dyGIhi yliB.-l[; yMir;a]h' !b'l' ble-ta, bqo[]y: bnOg>YIw: [waw w/Qal impf.3m.s. ganab steal; steal away; "deceived" + proper noun Jacob + d.o. marker _ noun m.s.abs. lebh heart + proper noun Laban + def.art.w/proper noun Aramean + prep al + adv beli not + Hiphil perf.3m.s. nagadah make known + prep lamedh w/3m.s.suff. + part ki that + Qal part.m.s.abs. barach flee + pro.3m.s. hu he]).

VERSE 21 So he fled with all that he had; and he arose and crossed the Euphrates River, and set his face toward the hill country of Gilead (d['l.GIh; rh; wyn"P'-ta, ~f,Y"w: rh'N"h;-ta, rbo[]Y:w: ~q'Y"w: Al-rv,a]-lk'w> aWh xr;b.YIw: [waw w/Qal impf.3m.s. barach flee + pro.3m.s. hu he + waw w/noun m.s.constr. kol all + rel.pro. asher + prep lamedh w/3m.s.suff. + waw w/Qal impf.3m.s. qum rise + waw w/Qal impf.3m.s. abar cross + d.o. marker + def.art.w/noun m.s.abs. nahar river; "the Euphrates" + waw w/Qal impf.3m.s. shith set + d.o. marker + noun both p.constr.w/3m.s.suff. paneh face + noun m.s.abs. har hill country + def.art.w/proper noun Gilead]).

ANALYSIS: VERSES 17-21

1. The account of Jacob’s escape from Laban is fairly brief.
2. As soon as Jacob has the consent and support of his wives he moved quickly placing his children and wives on camels (v. 21; an indication of a man of means).
3. The ambitious listing of his possessions in v. 22 is designed to bring to the attention of the reader what a formidable undertaking this exodus was.
4. "Property which he had acquired/accumulated" in Haran echoes Abraham’s leaving Haran 220 years earlier (12:5).
5. The designation Paddan-Aram appears at the outset of Jacob’s exile when Isaac sent him away (cf. 28:2, 5,6,7 "Arise, go to Paddan-Aram…" cf. 25:20).
6. His father Isaac was still alive and waiting for the 3^rd heir of the covenant to return.
7. One can only imagine the magnitude of such a livestock drive and the care the animals required under these conditions.
8. The aside in v. 19 informs the reader as to how Jacob was able to leave unnoticed.
9. Laban was some three days away during the sheep shearing season (v. 19).
10. Rachel took the opportunity to steal "the household idols."
11. The term is teraphim.
12. Teraphim were small idols that were supposed to represent family ancestors.
13. They were often taken on journeys to bring good luck.
14. It is said that they could predict the future but it is not explained how that was accomplished.
15. In any case, Rachel took them unbeknownst to anyone else and secured in small pouch in a saddle bag (v. 34).
16. The teraphim were her Saint Christopher.
17. A humorous aspect of the story is how does one steal a god?
18. Are gods at the caprice of humans?
19. This is a jab at the stupidity of idolatry seen poked fun at elsewhere in the OT.
20. Superstition, magic and idolatry was never very far from even those who held to the faith.
21. The translation "Jacob deceived" is literally "stole the heart of Laban."
22. The phrase only occurs here and in v. 26.
23. The arch deceiver and manipulator falls victim to his own tactics.
24. This is the only instance in which Jacob is said to have sinned against his father-in-law over the 20 years of his stay in Haran.
25. In both instances of sinning Jacob and Rachel demonstrate a lack of trust in God.
26. Jacob should have told Laban he was leaving and let God handle Laban.
27. God steps in Laban’s path and threatens him with instant death if he so much as speaks anything threatening to Jacob once he caught up with his son-in-law (v. 24).
28. The proper noun Euphrates is in italics and is referred to simply as "the River" in v. 21.
29. Jacob and his entourage forded this major obstacle which means that the time of crossing was when the water was at its lowest.
30. This assumes that Haran and Paddan-Aram were located on the north side of the Euphrates.
31. Jacob having successfully crossed this river made a bee-line for the hill country of Gilead.
32. Gilead is located on the east side of the Jordan River between the Sea of Galilee and the Dead Sea.

Laban’s Pursuit of Jacob (vv. 22-24)

VERSE 22 When it was told Laban on the third day that Jacob had fled (bqo[]y: xr;b' yKi yviyliV.h; ~AYB; !b'l'l. dG:YUw: [waw w/Hophal impf.3m.s. nagad make known + prep w/proper noun Laban + def.art.w/prep beth w/noun m.s.abs. yom day + def.art.w/adj.m.s.abs. shelishi third + part ki that + Qal perf.3m.s. barach flee, run away + proper noun Jacob]),

VERSE 23 then he took his kinsmen with him and pursued him a distance of seven days' journey, and he overtook him in the hill country of Gilead (d['l.GIh; rh;B. Atao qBed>Y:w: ~ymiy" t[;b.vi %r,D, wyr'x]a; @Dor>YIw: AM[i wyx'a,-ta, xQ;YIw: [waw w/Qal impf.3m.s. laqach take + d.o. marker + noun m.p.constr.w/3m.s.suff. ach brother; "kinsmen" + part im w/3m.s.suff. "with him" + waw w/Qal impf.3m.s. radaph follow after + adv w/3s.suff. achare after + noun both s.abs. derek "journey" + adj.m.s.constr. sheba seven + noun m.p.abs. yom day + waw w/Hiphil impf.3m.s. dabaq cleave; overtake + d.o. marker w/3m.s.suff. "him" + prep beth w/noun m.s.ab.s. har hill country + def.art.w/proper noun Gilead]).

VERSE 24 God came to Laban the Aramean in a dream of the night and said to him, "Be careful that you do not speak to Jacob either good or bad ([r'-d[; bAJmi bqo[]y:-~[i rBed;T.-!P, ^l. rm,V'hi Al rm,aYOw: hl'y>L'h; ~l{x]B; yMir;a]h' !b'l'-la, ~yhil{a/ aboY"w: [waw w/Qal impf.3m.s. bo go, come + noun m.p.abs. Elohim + prep el + proper noun Laban + def.art.w/proper noun Aramean + prep beth w/noun m.s.constr. chalom dream + def.art.w/noun m.s.abs. layelah night + waw w/Qal impf.3m.s. amar say + prep lamedh w/3m.s.suff. + Niphal imper.m.s. shamar guard, keep, give heed + prep lamedh w/2m.s.suff. + part peh lest, not + Piel impf.2m.s. dabar speak + prep im + prep min w/noun m.s.abs. tob good + prep adh w/adj.m.s.abs. ra evil, bad])."

VERSE 25 Laban caught up with Jacob (bqo[]y:-ta, !b'l' gFeY:w: [waw w/Hiphil impf.3m.s. nashab overtake + d.o. marker + proper noun Jacob]).

Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen camped in the hill country of Gilead (d['l.GIh; rh;B. wyx'a,-ta, [q;T' !b'l'w> rh'B' Alh\a'-ta, [q;T' bqo[]y:w> [waw w/proper noun Jacob + Qal perf.3m.s. taqa clap, stike; "pitch" + d.o. marker + noun m.s.constr.w/3m.s.suff. ohel tent + def.art.w/prep beth w/noun m.s.abs. har hill country + waw w/proper noun Laban + Qal perf.3m.s. taqa blow, strike; "pitched" + d.o. marker + noun m.p.constr.w/3m.s.suff. ach brother; "kinsmen" + prep beth w/noun m.s.abs. har hill country + def.art.w/proper noun Gilead]).

ANALYSIS: VERSES 22-25

1. Jacob was three days out when news of Jacob’s exit from Haran became known to Laban.
2. Laban had set a three days distance between himself and Jacob and now Jacob does the same.
3. Laban was engaged in sheep-shearing
4. The distance from the Euphrates to the hill country of Gilead is some c.350 miles on a straight line.
5. To cover this distance in 10 days would require a 35-40 mile a day pace which is quite high considering Jacob’s entourage, but not impossible.
6. Laban and his men covered the distance averaging 50 miles per day.
7. Laban leaves with his "kinsmen" which includes male relatives and close neighbors.
8. It took Laban seven days to cover the same ground that it took Jacob ten days to cover.
9. Laban in hot pursuit intended to take Jacob and all that was his back to Paddan-Aram by force if necessary.
10. Laban intends to settle the score with Jacob the outsider.
11. On the final day when Laban’s forces made initial contact with Jacob’s camp, God "came" to Laban in a dream (v. 24).
12. In the dream God tells Laban not to harm Jacob in any way (cf. v.29).
13. In this way God preempts Laban’s intent to harm his son-in-law.
14. The words "lest you speak to Jacob from good unto evil" means that Laban is not to threaten Jacob ("unto evil") if he refuses to turn around and come back to Haran peacefully ("from good").
15. Refusal on Jacob’s part would involve Laban speaking "unto evil."
16. Laban realized that he was treading on thin ice and that he was not permitted to discuss the matter of Jacob’s return to Haran.
17. Otherwise Laban could say and do whatever he wished as the subsequent narrative makes apparent.
18. The scene is set for the confrontation between the two men as their camps were adjacent to one another (v.25).
19. This has the feel of two military organizations on the day before hostilities break out.
20. Even the choice of verbs for "pitched" or "camped" (taqa) has a militaristic connotation.
21. The verb means to strike a blow and is used of setting up tents by pounding stakes into the ground.
22. Its most frequent use is in connection with the blowing of trumpets signaling attack (cf. Num. 10:4).
23. The verb taqa is used in contexts of impending violence and warfare.
24. The other term for pitching a tent is the verb nata found in 12:8; 26:25; 33:19; 35:21.
25. How appropriate to find taqa in v. 25 (2x) where intended violence if necessary was in the offing apart from divine intervention.

Laban the Plaintiff (vv. 26-30)

VERSE 26 Then Laban said to Jacob, "What have you done by deceiving me and carrying away my daughters like captives of the sword (br,x' tAybuv.Ki yt;nOB.-ta, ghen:T.w: ybib'l.-ta, bnOg>Tiw: t'yfi[' hm, bqo[]y:l. !b'l' rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Laban + prep lamedh w/proper noun Jacob + interrog mah what? + Qal perf.2m.s. ashah do + Qal impf.2m.s. ganab carry away, steal + d.o. marker + noun m.s.constr.w/2m.s.suff. leb heart + waw w/Piel impf.2m.s. nachag drive, lead; "carrying away" + d.o. marker + noun f.p.constr.w/1s.suff. bath daughter + prep kaph w/Qal pass.part.f.p.abs. shabah take captive + noun f.s.abs. chereb sword])?

VERSE 27 "Why did you flee secretly and deceive me, and did not tell me so (yLi T'd>G:hi-al{w> ytiao bnOg>Tiw: x;rob.li t'aBex.n: hM'l [interrog. part. lamah why? + Niphal perf.2m.s. chaba hide + prep lamedh w/Qal infin.constr. barach flee + waw w/Qal impf.2m.s. ganab steal + d.o. marker w/1s.suff. + waw w/neg lo + Hiphil perf.2m.s. nagad make known + prep lamedh w/1s.suff.] that I might have sent you away with joy and with songs, with timbrel and with lyre [rANkib.W @toB. ~yrIvib.W hx'm.fiB. ^x]Lev;a]w" [waw w/Piel impf.1s.w/2m.s.suff. shalach send away + prep beth w/noun f.s.abs. shameach merriment + waw w/beth w/noun m.p.abs. shir song + prep beth w/noun m.s.abs. toph timbrel, tambourine + waw w/beth w/noun m.s.abs. kinnor harp]);

VERSE 28 and did not allow me to kiss my sons and my daughters (yt'nOb.liw> yn:b'l. qVen:l. ynIT;v.j;n> al{w> [waw w/neg lo + Qal perf.2m.s.w/1s.suff. natash permit + prep lamedh w/Piel infin.constr. nashaq kiss + prep lamedh w/noun m.p.constr.w/1s.suff. ben sons + waw w/prep lamedh w/noun f.p.constr.w/1s.suff. bath daughter])?

Now you have done foolishly (Af[] T'l.K;s.hi hT'[; [adv attah now + Hiphil perf.2m.s. sakal be foolish + Qal infin.constr. ashah do]).

VERSE 29 "It is in my power to do you harm, but the God of your father spoke to me last night, saying (rmoale yl;ae rm;a' vm,a, ~k,ybia] yhel{awE [r' ~k,M'[i tAf[]l; ydIy" lael.-vy [adv yesh it is + prep lamedh w/noun m.s.abs. el power + noun f.s.constr.w/1s.suff. yad hand + prep lamedh w/Qal infin.constr. ashah do + prep im w/2m.s.suff. "you" + adj.m.s.abs. ra bad, evil; "harm" + waw w/noun m.p.constr. Elohim God + noun m.s.constr.w/2m.p.suff. abh father + adv emesh yesterday + Qal perf.3m.s. amar say; "spoke" + prep el w/1s.suff. + prep lamedh w/Qal infin.constr. amar say], 'Be careful not to speak either good or bad to Jacob [[r'-d[; bAJmi bqo[]y:-~[i rBeD;mi ^l. rm,V'hi [Niphal imper.m.s. shamar guard; "be careful" + prep lamedh w/2m.s.suff. + prep min w/Piel infin.constr. dabar speak + prep im with + proper noun Jacob + prep min w/noun m.s.abs. tob good + part adh or + adj.m.s.abs. ra evil, bad]).'

VERSE 30 "Now you have indeed gone away because you longed greatly for your father's house; but why did you steal my gods (yh'l{a/-ta, T'b.n:g" hM'l' ^ybia' tybel. hT'p.s;k.nI @sok.nI-yKi T'k.l;h' %l{h' hT'[;w> [waw w/adv attah now + Qal infin.constr. halak go + Qal perf.2m.s. halak = "you have indeed gone away" + part ki for + Niphal infin.constr. kasaph yearn + Niphal perf.2m.s. kasaph yearn = "you longed greatly" + noun m.s.constr.w/2m.s.suff. abh father + interrog mah why? + Qal perf.2m.s.suff. ganab steal + d.o. marker + noun m.p.constr.w/1s.suff. elohim gods])?"

ANALYSIS: VERSES 26-30

1. In the ensuing dispute between Laban and Jacob there is a rather lengthy exchange between the two men.
2. Laban represents the pater familias (family head) and Jacob during the time of his exile was under Laban’s authority.
3. In this speech Laban arraigns his nephew and son-in-law.
4. By the end of this chapter the two men make a treaty that put them on an equal footing.
5. Laban logically begins with a twofold complaint: (1) Jacob did not adhere to the proper protocol for leaving his father-in-law, and (2) Jacob has stolen from him.
6. Laban’s speech forms an interesting psychological portrait of an man sorely lacking in principled behavior.
7. In other words, a man who has a sorry track record in the proper treatment of even members of his own family.
8. Indignation permeates the whole including feigned indignation for having been taken in.
9. Part of Laban’s anger is due to his being the victim of his own tricks rather than principled indignation.
10. The speech then, has rage and resignation, castigation and sweetness.
11. All these elements vie for supremacy, but in the end the whole is unbalanced.
12. The speech begins with a sharp, "What have you done?" (v.26).
13. These are the very words that Jacob spoke to Laban on the occasion of the substitute woman on his wedding night (29:25).
14. Laban accuses Jacob of taking his daughters from him like they were captives of war.
15. In other words, he is saying that they were taken away from their home against their will.
16. But the reader knows better, and what Rachel and Leah think of their father they have made abundantly clear (vv. 14-16).
17. If anyone did the detaining it was Laban who pressured Jacob and his wives for another six years.
18. Laban accuses Jacob of what he would like to do!
19. The words of Laban ooze hypocrisy.
20. He accuses Jacob of secretive and deceitful actions in the manner of his escape from Haran (v. 27a).
21. This coming from the arch deceiver.
22. This is immediately followed by sweetness of speech, which induces a large dose of skepticism on the part of anyone familiar with Laban’s personality.
23. He says he would have loved to have thrown a festive going-away party which is designed to induce guilt (v. 27).
24. Especially the part of farewell kisses for his grandchildren and daughters.
25. Laban mixes sweet words with reproach.
26. He ends the guilt-trip statement with a harsh denunciation: "you have done foolishly."
27. Jacob in his defense will explain his secretive departure.
28. The closest Laban comes to a threat is seen in the opening phrase of v. 29: "It is in my power to do you harm…"
29. But he quickly adds that "the God of your father" intervened in a nocturnal intervention telling him not to do say anything with respect to Jacob and company returning to Haran.
30. Here we see Laban’s resignation and he was facing deadly consequences if he in any fashion tried to persuade Jacob to turn around and travel back to Haran.
31. Laban was restricted in the nick of time not to say anything "good or bad to Jacob" in this regard.
32. To speak "good" would be to try and sweet-talk Jacob into returning, and to speak "bad" would be to threaten violence if Jacob resisted his overtures.
33. Laban didn’t cross that line, in spite of his harsh accusations, and lived to see another day!
34. In v. 30a Laban further tries to resign himself to the inevitable by pretending to understand Jacob’s desire to return to his father.
35. "Longed greatly" is a very strong construction in the Hebrew based both on the rare verb used here and only elsewhere in Psa. 84:2 ("My soul longed and even yearned for the courts of the LORD; My heart and my flesh sing for joy to the living God."), and based on the fact that we have the term repeated in the infinitive absolute.
36. Laban saves the most serious charge for last: "Why did you steal my gods?"
37. This was a case of aggravated theft, stealing household gods.
38. Can gods be stolen, and if so what good are they?
39. This irony is not lost on those who eschew idolatry.

Jacob’s Defense (vv. 31-35)

VERSE 31 Then Jacob replied to Laban, "Because I was afraid, for I thought that you would take your daughters from me by force (yMi[ime ^yt,AnB.-ta, lzOg>Ti-!P, yTir>m;a' yKi ytiarey" yKi !b'l'l. rm,aYOw: bqo[]y: ![;Y:w: [waw w/Qal impf.3m.s. anah answer + proper noun Jacob + waw w/Qal impf.3m.s. amar say + prep lamedh w/proper noun Laban + part ki + Qal perf.1s. yare fear + part ki + Qal perf.1s. amar say; "thought" + part peh lest + Qal impf.2m.s. gazal seize; "take by force" + d.o. marker + noun f.p.constr.w/2m.s.suff. bath daughter + prep min w/prep im w/1s.suff.].

VERSE 32 "The one with whom you find your gods shall not live (hy<x.yI al{ ^yh,l{a/-ta, ac'm.Ti rv,a] ~[i [part immah with + rel.pro. asher + Qal impf.2m.s. matsa find + d.o. marker + noun m.p.constr.w/2m.s.suff. elohim, gods + neg lo + Qal impf.3m.s. chayah live]; in the presence of our kinsmen point out what is yours among my belongings and take it for yourself [%l'-xq;w> ydIM'[i hm' ^l.-rK,h; Wnyxea; dg<n< [part neged before; "in the presence of" + noun m.p.constr.w/1p.suff. ach brother + Hiphil imper.m.s. nakar recognize, acknowledge; "point out" + prep lamedh w/2m.s.suff. + interrog mah what + prep im w/1s.suff. + waw w/Qal imper.m.s. laqach take + prep lamedh w/2m.s.suff. ])."

For Jacob did not know that Rachel had stolen them (~t;b'n"G> lxer' yKi bqo[]y: [d;y"-al{w> [waw w/neg lo + Qal perf.3m.s. yada know + proper noun Jacob + part ki + proper noun Rachel + Qal perf.3f.s.w/3m.s.suff. ganab steal]).

VERSE 33 So Laban went into Jacob's tent and into Leah's tent and into the tent of the two maids, but he did not find them (ac'm' al{w> thom'a]h' yTev. lh,aob.W ha'le lh,aob.W bqo[]y: lh,aoB. !b'l' aboY"w [waw w/Qal impf.3m.s. bo go + proper noun Laban + prep beth w/noun m.s.abs. ohel tent + proper noun Jacob + waw w/prep beth w/noun m.s.abs. ohel tent + proper noun Leah + waw w/prep beth w/noun m.s.abs. ohel tent + adj.f. dual constr. shenayim two + def.art.w/noun f.p.abs. amah maid-servant + waw w/neg lo + Qal perf.3m.s. matsa find].

Then he went out of Leah's tent and entered Rachel's tent (lxer' lh,aoB. aboY"w: ha'le lh,aome aceYEw: [waw w/Qal impf.3m.s. yatsa go out + prep min w/noun m.s.abs. ohel + proper noun Leah + waw w/Qal impf.3m.s. bo go, enter + prep beth w/noun m.s.abs. ohel tent + proper noun Rachel]).

VERSE 34 Now Rachel had taken the household idols and put them in the camel's saddle, and she sat on them (~h,yle[] bv,Tew: lm'G"h; rk;B. ~mefiT.w: ~ypir'T.h;-ta, hx'q.l' lxer'w> [waw w/proper noun Rachel + Qal perf.3f.s. laqach take + d.o. marker + def.art.w/noun m.p.abs. teraphim "household gods" + waw w/Qal impf.3f.s.w/3m.p.suff. shim put + prep beth w/noun m.s.constr. kar "saddle" + def.art.w/noun m.s.abs. gamal camel + waw w/Qal impf.3f.s. yashab sit + prep al w/3m.p.suff.]).

And Laban felt through all the tent but did not find them (ac'm' al{w> lh,aoh'-lK'-ta, !b'l' vVem;y>w: [waw w/Piel impf.3m.s. mashah feel + proper noun Laban + d.o. marker + noun m.s.constr. kol all + def.art.w/noun m.s.abs. ohel tent + waw w/neg lo + Qal perf.3m.s. matsa find]).

VERSE 35 She said to her father, "Let not my lord be angry that I cannot rise before you, for the manner of women is upon me (yli ~yvin" %r,d,-yKi ^yn<P'mi ~Wql' lk;Wa aAl yKi ynIdoa] ynEy[eB. rx;yI-la; h'ybia'-la, rm,aTow: [waw w/Qal impf.3f.s. amar say + prep el + noun m.s.constr.w/3f.s.suff. abh father + neg al + Qal impf.3m.s. charah burn + prep beth w/noun m. dual constr. ayin eye + noun m.s.constr.w/1s.suff. adon lord + part ki + neg lo + Qal impf.1s. yakal be able + prep lamedh w/Qal infin.constr. qum rise + prep min w/noun both p.constr.w/2m.s.suff. paneh face "before you" + part ki + noun both s.abs. derek way; "manner" + noun f.p.abs. ishshah woman + prep lamedh w/1s.suff.])."

So he searched but did not find the household idols (~ypir'T.h;-ta, ac'm' al{w> fPex;y>w: [waw w/Piel impf.3m.s. chaphash search + waw w/neg lo + Qal perf.3m.s. matsa find + d.o. marker + def.art.w/noun m.p.abs. teraphim]).

ANALYSIS: VERSES 31-35

1. Jacob’s defense of this actions is intense and sharp.
2. He does not contend that the manner of his leaving was apropos but launches into a rebuttal of Laban’s speech.
3. He says the reason for his actions was based on his fear that Laban would take by force his daughters from their husband (v.31).
4. The verb gazal means to steal by force.
5. Cf. 18:15; 26:7; 26:9.
6. Jacob admits that fear was the overriding factor in his secretive departure from Haran.
7. As for the charge of stealing Laban’s household idols Jacob is so convinced of the innocence of all his people that pronounces the death penalty on anyone guilt of this crime.
8. Jacob calls for a judicial inquiry as noted in the words "in the presence of our kinsmen."
9. Those who had come with Laban could identify the stolen goods.
10. It is highly doubtful that the death penalty was inflicted on persons for petty theft among the people of Haran.
11. Jacob unwittingly passes a death sentence upon his favorite wife (v. 32).
12. At this point in the narrative the charges and countercharges between the two men cease and the break to search for the teraphim commences.
13. This allows the pace to slow down to heighten the suspense.
14. The narrator is good at establishing the tension as per the words: "Jacob did not know that Rachel had stolen them."
15. Then the narrator has Laban searching all the tents that we know the teraphim will not be found (v.33).
16. Finally, Laban enters the tent of the thief and the tension reaches its apex (v. 33b).
17. Laban enters Rachel’s tent where she is sitting on the camel’s saddle.
18. In one of the pouches of the saddle bag the stolen property resides.
19. At the last possible moment the narrator informs the reader that Rachel had placed the idols in a place that would be less likely found out (v. 34).
20. Laban enters Rachel’s tent where she sits on the saddle bag that holds Laban’s gods.
21. While she sat there Laban "felt through all the tent" indicating that Laban felt all things one by one before he was satisfied that the idols were not there.
22. The verb "felt" (iterative mashash) was used of Isaac’s examination of Jacob’s hands and neck in a futile attempt to discover the identity of the person in his bedroom.
23. Laban is feeling, frisking, house-searching only to fall victim to a trick like Jacob would have been able to pull off.
24. Lastly, Laban turns to his daughter who has strategically placed herself upon the stolen goods.
25. Rachel politely and calmly requests that he not be asked to rise up from her seat offering the excuse that he was not feeling well as she was having her period.
26. This is where the story shifts to malicious pleasure.
27. It pokes fun at the teraphim which are saved by a menstrual cycle!
28. Further they are closely associated with that which is unclean as if they were not better than sanitary towels!
29. At the end of Laban’s searching, Laban appears the fool.
30. His only substantial charge is rendered null and void.
31. Laban is left hanging out to dry as his only serious accusation appears unfounded.
32. The trickster is hoaxed as seen in the threefold "he did not find."

Jacob Airs His Grievances (vv. 36-42)

VERSE 36 Then Jacob became angry and contended with Laban; and Jacob said to Laban, "What is my transgression (y[iv.Pi-hm; !b'l'l. rm,aYOw: bqo[]y: ![;Y:w: !b'l'B. br,Y"w: bqo[]y:l. rx;YIw: [waw w/Qal impf.3m.s. charah burn; "became angry" + prep lamedh w/proper noun Jacob + waw w/Qal impf.3m.s. ribh strive + prep beth w/proper noun Laban + waw w/Qal impf.3m.s. anah answer + proper noun Jacob + waw w/Qal impf.3m.s. amar say + prep lamedh w/proper noun Laban + interrog mah what? + noun m.s.constr.w/1s.suff. pasha transgression])?

What is my sin that you have hotly pursued me (yr'x]a; T'q.l;d' yKi ytiaJ'x; hm; [interrog mah what? + noun f.s.constr.w/1s.suff. chatt-ah sin + part ki that + Qal perf.2m.s. dalaq hotly pursue; Obad 18 + adv achre after w/1s.suff.])?

VERSE 37 "Though you have felt through all my goods, what have you found of all your household goods (^t,ybe-yleK. lKomi t'ac'M'-hm; yl;Ke-lK'-ta, T'v.V;mi-yKi [part ki since + Piel perf.2m.s. mashash feel + d.o. marker + noun m.s.constr. kol all + noun m.p.constr.w/1s.suff. keli utensil, vessel; stuff; "goods" + interrog mah what? + Qal perf.2m.ss. matsa find + prep min w/noun m.s.abs. kol all + noun m.p.constr. keli "goods" + noun m.s.constr.w/2m.s.suff. bayith house(hold)?

Set it here before my kinsmen and your kinsmen, that they may decide between us two (WnynEv. !yBe WxykiAyw> ^yx,a;w> yx;a; dg<n< hKo ~yfi [Qal imper.m.s. sum put + adv koch here + prep neged before + noun m.p.constr.w/1s.suff. ach brother; "kinsmen" + waw w/noun m.p.constr.w/2m.s.suff. ach; "that they" + waw w/Hiphil impf.3m.p. yakach decide + prep bayin between + adj.m. dual constr.w/1p.suff. shenayim two]).

VERSE 38 "These twenty years I have been with you; your ewes and your female goats have not miscarried, nor have I eaten the rams of your flocks (yTil.k'a' al{ ^n>aco yleyaew> WlKevi al{ ^yZ<[iw> ^yl,xer> %M'[i ykinOa' hn"v' ~yrIf.[, hz< [adj.m.s.abs. zeh this; "these" + adj.m.p.abs. esherim twenty + noun f.s.abs. shanah year + pro.1s. anoki I + prep im w/2s.suff. "with you" + noun f.p.constr.w/2m.s.suff. rachel ewe + waw w/noun f.p.constr.w/2m.s.suff. ez she-goat + neg lo + Piel perf.3p. shakal be bereaved; miscarry + waw w/noun m.p.constr. ayil ram + noun f.s.constr.w/2m.s.suff. tson flock + neg lo + Qal perf.1s. akal eat]).

VERSE 39 "That which was torn of beasts I did not bring to you; I bore the loss of it myself (ydIY"mi hN"J,x;a] ykinOa' ^yl,ae ytiabehe-al{ hp'rej. [noun f.s.abs. terephah animal ravaged + neg lo + Hiphil perf.1s. bo go, bring + prep el w/2m.s.suff. + pro.1s. anoki I + Piel impf.1s.w/3s.suff. chata sin, miss the mark/way; "bore the loss of it" + prep min w/noun f.s.constr.w/1s.suff. yadh hand; "loss of it"]).

You required it of my hand whether stolen by day or stolen by night (hl'y>l' ytib.nUg>W ~Ay ytib.nUG> hN"v,q.b;T. [Piel impf.2m.s.w/3s.suff. baqash require + Qal pass.part.f.s.constr. ganab steal + noun m.s.ab.s yom day + waw w/Qal pass.part.f.s.constr. ganab steal + noun m.s.abs. layil night]).

VERSE 40 "Thus I was: by day the heat consumed me and the frost by night, and my sleep fled from my eyes (yn"y[eme ytin"v. dD;Tiw: hl'y>L'B; xr;q,w> br,xo ynIl;k'a] ~AYb; ytiyyIh' [Qal perf.1s. hayah be; "I was" + def.art.w/prep beth w/noun m.s.abs. yom day + Qal perf.3m.s.w.1s.suff. akal eat + noun m.s.abs. chorebh dry; "heat" + waw w/noun m.s.abs. qerach frost + def.art/w/pre beth w/noun m.s.ab.s layil night + waw w/Qal impf.3f.s. nadad flee + noun f.s.constr.w/1s.suff. shenah sleep + prep min w/noun f. dual constr.w/1s.suff. ayin eye]).

VERSE 41 "These twenty years I have been in your house (^t,ybeB. hn"v' ~yrIf.[, yLi-hz< [adj.m.s.abs. zeh "these" + adj.m.p.abs. esherim twenty + noun f.s.abs. shanah year + prep beth w/noun m.s.const.w/2m.s.suff. bayith house]; I served you fourteen years for your two daughters and six years for your flock [^n<acoB. ~ynIv' vvew> ^yt,nOb. yTev.Bi hn"v' href.[,-[B;r>a; ^yTid>b;[] [Qal perf.1s.w/2m.s.suff. abad serve + adj.f.s.abs. arebba four + adj.f.s.abs. asharah ten + noun f.s.abs. shanah year + prep beth w/adj.f. dual constr. shenayim two + noun f.p.constr.w/2m.s.suff. bath daughter + waw w/adj.f.s.abs. shesh six + noun f.p.constr. shanah year + prep beth w/noun f.s.constr.w/2m.s.suff. tson flock], and you changed my wages ten times [~ynImo tr,f,[] yTir>Kuf.m;-ta, @lex]T;w: [waw w/Hiphil impf.2m.s. chalaph change + d.o. marker + noun f.s.constr.w/1s.suff. madhekoreth wage + adj.f.s.constr. asharah ten + noun m.p.abs. moneh time]).

VERSE 42 "If the God of my father, the God of Abraham, and the fear of Isaac, had not been for me (yli hy"h' qx'c.yI dx;p;W ~h'r'b.a; yhel{a/ ybia' yhel{a/ yleWl [part ule unless, if not + noun m.p.constr. Elohim God + noun m.s.constr.w/1s.suff. abh father + noun m.p.constr. Elohim + proper noun Abraham + waw w/noun m.s.abs. pachad fear + proper noun Isaac + Qal perf.3m.s.s hayah be + prep lamedh w/1s.suff.], surely now you would have sent me away empty-handed [ynIT'x.L;vi ~q'yre hT'[; yK [part ki surely + adv attah now + adv reqam emptily + Piel perf.2m.s.w/1s.suff. shalach send away]).

God has seen my affliction and the toil of my hands, so He rendered judgment last night (vm,a' xk;AYw: ~yhil{a/ ha'r' yP;K; [;ygIy>-ta,w> yyIn>['-ta, [d.o. marker + noun m.s.constr.w/1s.suff. ani affliction + waw w/d.o. marker + noun m.s.abs. yegea toil + noun f. dual constr.w/1s.suff. kaph palm of hand + Qal perf.3m.s. ra-ah see + noun m.p.abs. Elohim + waw w/Hiphil impf.3m.s. yakach decide; "rendered judgment" + adv emesh yesterday; "last night; in NIV, NKJ and ‘yesternight’ in KJV])."

ANALYSIS: VERSES 36-42

1. Following the careful but futile search for the stolen teraphim, Jacob strikes back with his fiercest diatribe.
2. Jacob, feeling fully vindicated over the fact (false) the no one in his party was responsible for Laban’s lost teraphim, he unloads twenty years of pent-up frustrations in this speech.
3. At this juncture in the sparing dialogue between the two antagonists, Jacob pours out his years of grievance against his father-in-law.
4. Jacob’s non-sinful anger explodes in a flurry of accusation against the man who treated him like an enemy rather than a beloved son-in-law who had brought him prosperity and grandchildren (v.36).
5. The verb "contended" (ribh) is used elsewhere of arguing a lawsuit, but is used of simple conflict between contesting parties.
6. Jacob’s speech is replete with parallelism and balance lines.
7. Parallelism in not simply a feature exclusive to Hebrew poetry but is seen in prose as well; especially when the speech is elevated.
8. In the opening verse (36) Jacob begins the verbal assault with "What is my transgression/crime?"/"What is my sin?"
9. The noun "trespass" is used of a serious sin that civilized society would regard as heinous.
10. It could be rendered "crime."
11. It is used in 50:17 of the sin of Joseph’s brothers selling him into slavery.
12. It is used of property offenses as well as offenses against persons.
13. Jacob accuses Laban of treating him like a common criminal in pursing him so hotly.
14. "Hotly pursue" is used of soldiers pursuing a defeated enemy (1Sam. 17:53; Lam. 4:19).
15. In v. 37 Jacob goes on to confront Laban with the fact that not only did he not find his precious household gods, but that after rummaging through his property did the search not turn up even one item that fell into the category of Laban’s "household goods.
16. Beginning with v. 38 Jacob reviews the twenty years of his employment with Laban starting with Jacob’s fastidious care of Laban’s flocks.
17. With the advent of Jacob managing Laban’s livestock operation there was a very low incident of animals miscarrying.
18. This is attributable to Jacob’s care of the females of the flock during pregnancy and birthing and of course God’s blessing upon him.
19. Laban would have been the first to notice the dramatic change in this regard during the Jacob years.
20. Add to this the fact that Jacob never slaughtered any of the rams of Laban’s flock.
21. A missing ram here and there might not be noticed, but Jacob did not succumb to this temptation even during the hard years when his family went without.
22. Of course during the second seven year period when Jacob’s family was growing by leaps and bounds, Laban never offered any assistance to benefit his daughters and grandchildren.
23. In Jacob’s day shepherds were held responsible for losses due to predators and in some case not even responsible for animals lost to thieves.
24. This is illustrated by the ancient Near Eastern text which reads: "If a visitation of god has occurred or a lion has made a kill, the shepherd shall prove himself innocent in the presence of god" (I.H 266).
25. Also, there is the statute of Ex. 22:13 which reads: "If (an animal) is torn by beasts, let him (the herdsman) bring it as evidence; he shall not make restitution..."
26. In some places animals lost during the daylight hours were charged to the herdsmen but not those lost at night.
27. But with Jacob during his years of employment none of this applied; all losses were absorbed by Jacob while Laban suffered no losses.
28. It would appear then, that Laban is the thief and cheat.
29. Again, he does this to his own "bone and flesh" (cf. 29:14).
30. Avarice ruled Laban to such a degree that he had no compassion on even his own family if it meant a shekel left his pocket.
31. In v. 40 Jacob tells Laban of the rigors he suffered during those years of his employment.
32. It needs to be understood that laboring in the area of the world that he did that the days could be brutally hot and the nights extremely cold do to the fact that the climate was not affected by the moderating influence of the sea.
33. Jacob’s watch and care of Laban’s flock meant that he suffered long hours and missed much needed sleep.
34. The reader of Genesis can surmise that this smooth-skinned rich boy who had his mother as his pet was toughened up considerably during his tenure with Laban.
35. He is now the match for his hairy open-aired brother, Esau.
36. This part of the speech applies to the entirety of his twenty year tenure including the years of growing prosperity.
37. Laban the initial beneficiary of Jacob’s work ethic never offered Jacob even the most minimal of material support or encouragement (maybe just words).
38. In v. 41 Jacob restates what he charged Laban with back in v. 7, namely that he changed his wages ten times.
39. In this chapter it is thrown in Laban’s face.
40. Laban is the scoundrel and cheat who due to his own STA predilection showed no mercy.
41. Clearly, Laban is the man of dishonor.
42. At no point did Laban ever make amends for his treatment of his son-in-law.
43. Jacob’s concluding remarks to his father-in-law in this listing of grievances provides the authoritative word on the whole Jacob-Laban experience (v. 42).
44. This concluding statement supplies the doctrinal/spiritual read-out on the upshot of Jacob’s long and arduous experience in a foreign land.
45. Jacob expands on his statement to his wives: "But God has not allowed him to harm me."
46. God saw His servant’s plight and made sure that in the end Jacob was vindicated for his diligence and faith.
47. Had Laban had his way he would have sent Jacob away "empty-handed."
48. Even a slave who had served his master six years under the Law was not to be sent away empty-handed (see Deut. 15:13-14), how much more so a man in Jacob’s position.
49. But God overruled his cruelty in the final six years of Jacob’s tenure when he tweaked the genetics of the mating flock so the newborn would be according to the most recent agreement.
50. And so, Jacob bears witness to the One who overturned Laban’s greed and made Jacob a rich man.
51. The phraseology here is of quite special.
52. Compare the words of God during the vision of the stairway to heaven back in 28:13, "I am the God of Abraham your father and the God of Isaac."
53. There these words were spoken to a fleeing Jacob.
54. Here and elsewhere these are words of generational and providential protection.
55. Most recently God had preempted Laban from doing Jacob any harm the very night before this confrontation.
56. Laban is confronted with the reality of the Abrahamic covenant (doctrine) which he had no interest in and in the end found himself as one of those who cursed a heir of that covenant.
57. God sees and takes note of the oppression/affliction of one of His positive saints (cf. Leah in 29:32) and vindicates them accordingly.
58. In this articulation Jacob brings to the fore the two, and to date, the only representatives of God under covenant blessing, Abraham and Isaac.
59. Of special interest is the expression "the fear of Isaac."
60. The term is better rendered "the dread of Isaac."
61. The story behind this is Isaac’s traumatic experienced when he was deceived but stood his ground even in the face of a crying favorite son.
62. When push came to shove, Isaac put his love for God over his love for his negative firstborn.
63. Jacob during those many years of exile has had time to process all he had learned and experienced.
64. He knew by intimate experience the integrity of God’s promise at Bethel to be with him and give his success.
65. Isaac’s experience scared him to his very foundation and so here that same experience of the divine scared Laban the night before.
66. God made good on His promise to be "really with him [Jacob]" during his tenure out of the land even as He did in the most recent dream/vision just before Jacob exited Haran.
67. V. 42 provide a perfect conclusion to Jacob’s speech of self-justifications.
68. Laban was boxed into a corner with nothing left to him but verbal bravado (see below).
69. The very last sentence in our Bible sums Jacob’s experience with his pathetic uncle, "God has seen my affliction and the labor of my hands, and rendered judgment [against you] last night."
70. So Jacob bears witness to the God who, based on His overruling will, turned the tables on the man with all the power to do harm.
71. This then explains the whole meaning of Jacob’s time out of the land in terms of his preservation and wealth.

A Treaty Between Clans (vv. 43-54)

VERSE 43 Laban answered Jacob, "The women are my daughters, the children are my children, and the flocks are my flocks (!aCoh;w> yn:B' ~ynIB'h;w> yt;nOB. tAnB'h; bqo[]y:-la, rm,aYOw: !b'l' ![;Y:w: [waw w/Qal impf.3m.s. anah answer + proper noun Laban + Qal imperf.3m.s. amar say + prep el + proper noun Jacob + def.art.w/noun f.p.abs. bath daughter + noun f.p.constr.w/1s.suff. bath + waw w/def.art.w/noun m.p.abs. ben son; "the children" + noun m.p.constr.w/1s.suff. ben + waw w/def.art.w/noun both s.abs. ts-on flock + noun f.s.constr.w/1s.suff. ts-on]).

All you see is mine (aWh-yli ha,ro hT'a;-rv,a] lkow> [waw w/noun m.s.abs. kol all + rel.pro. asher + pro.2m.s. attah you + Qal part.m.s.abs. ra-ah see + prep lamedh w/1s.suff. + pro.3m.s. hu "that"]).

Yet what can I do today about these daughters of mine, or about the children they have borne (Wdl'y" rv,a] !h,ynEb.li Aa ~AYh; hL,ael' hf,[/a,-hm' yt;nOb.liw [waw w/prep lamedh w/noun f.p.constr.w/1s.suff. bath + interrog mah? What + Qal impf.1s. ashah do + prep lamedh w/adj.p.abs. elleh these + def.art.w/noun m.s.abs. yom day; "today" + conj o or + prep lamedh w/noun m.p.constr.w/3f.p.suff. ben "children" + rel.pro. asher + Qal perf.3p. yakadh bear])?

VERSE 44 "So now come, let us make a covenant, you and I, and let it be a witness between you and me (^n<ybeW ynIyBe d[el. hy"h'w> hT'a'w" ynIa] tyrIb. ht'r>k.nI hk'l. hT'[;w> [waw w/adv attah now + Qal imper.m.s. halak walk; "come" + Qal impf.1p karath cut; "make" + noun f.s.asbs. berith covenant + pro.1s. anoki I + waw w/pro.2m.s.s attah you + waw w/Qal perf.3m.s. hayah be + prep lamedh w/noun m.s.abs. edh "witness" + part bayin between w/1s.suff. + waw w/part bayin w/2m.s.suff.])."

VERSE 45 Then Jacob took a stone and set it up as a pillar (hb'Cem; h'm,yrIy>w: !b,a' bqo[]y: xQ;YIw: [waw w/Qal impf.3m.s. laqach take + proper noun Jacob + noun f.s.abs. eben stone + waw w/Hiphil impf.3m.s. rum rise up; "set it up" + noun f.s.abs. metstsebah pillar]).

VERSE 46 Jacob said to his kinsmen, "Gather stones (~ynIb'a] Wjq.li wyx'a,l. bqo[]y: rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Jacob + prep lamedh w/noun m.p.constr.w/3m.s.suff. ach brother; "kinsmen" + Qal imper.m.p. laqat gather + noun f.p.abs. eben stone])."

So they took stones and made a heap, and they ate there by the heap (lG"h;-l[; ~v' Wlk.aYOw: lg"-Wf[]Y:w: ~ynIb'a] Wxq.YIw: [waw w/Qal impf.3p. laqach take + noun f.p.abs. eben stone + waw w/Qal impf.3p. ashah do; "made" + noun m.s.abs. gal heap + waw w/Qal impf.3p. akal eat + adv sham there + prep al + def.art.w/noun m.s.abs. gal heap, pile, mound]).

VERSE 47 Now Laban called it Jegar-sahadutha, but Jacob called it Galeed (d[el.G: Al ar'q' bqo[]y:w> at'Wdh]f'ƒrg:y> !b'l' Al-ar'q.YIw: [waw w/Qal impf.3m.s. qara call + prep lamedh w/3m.s.suff. "it" + proper noun Laban + proper noun Jegar-shadutha which means ‘cairn of witness’ + waw w/proper noun Jacob + Qal perf.3m.s. qara call + prep lamedh w/3m.s.suff. + proper noun Galeed which means "heap"]).

VERSE 48 Laban said, "This heap is a witness between you and me this day (d[el.G: Amv.-ar'q' !Ke-l[; ~AYh; ^n>ybeW ynIyBe d[e hZ<h; lG:h; !b'l' rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Laban + def.art.w/noun m.s.abs. gal heap + def.art.w/adj.m.s.abs. zeh this + noun m.s.abs. edh witness + part bayin w/1s.suff. + waw w/part bayin w/2m.s.suff. + def.art.w/noun m.s.abs. yom day])."

Therefore it was named Galeed (d[el.G: Amv.-ar'q' !Ke-l[; [prep al w/adv ken "therefore" + Qal perf.3m.s. qara call + noun m.s.constr.w/3m.s.suff. shem name + proper noun Galeed]).

VERSE 49 and Mizpah, for he said, "May the LORD watch between you and me when we are absent one from the other (Wh[ereme vyai rteS'nI yKi ^n<ybeW ynIyBe hw"hy> @c,yI rm;a' rv,a] hP'c.Mih;w> [waw w/def.art.w/proper noun Mizpah is a pun on the verb "watch" = tsapah + rel.pro. asher + Qal perf.3m.s. amar say + Qal impf.3m.s. jussive tsaphah watch + proper noun Yahweh + prep bayin w/1s.suff. + waw w/prep baying w/2m.s.suff. + part ki when + Niphal impf.1p. sathar hide; "we are absent" + noun m.s.abs. ish man + prep min w/noun m.s.constr.w/3m.s.suff. rea friend]).

VERSE 50 "If you mistreat my daughters, or if you take wives besides my daughters, although no man is with us, see, God is witness between you and me (^n<ybeW ynIyBe d[e ~yhil{a/ haer> WnM'[i vyai !yae yt;nOB.-l[; ~yvin" xQ;Ti-~aiw> yt;nOB.-ta, hN<[;T.-~ai [part im if + Piel impf.2m.s. anah answer; "mistreat" + d.o. marker + noun f.p.constr.w/1s.suff. bath daughter + waw w/part im if + Qal impf.2m.s. laqach take + noun f.p.abs. ishshah wife + prep al "besides" + noun f.p.constr.w/1s.suff. bath + adv ayin "although no" + noun m.s.abs. ish man + prep im with w/1p.suff. "with us" + Qal imper.m.s. ra-ah "see" + noun m.p.abs. Elohim + noun m.s.asbs. edh witness + prep bayin w/1s.suff. + waw w/prep bayin w/2m.s.suff.])."

VERSE 51 Laban said to Jacob, "Behold this heap and behold the pillar which I have set between you and me (^n<ybeW ynIyBe ytiyrIy" rv,a] hb'Cem;h; hNEhiw> hZ<h; lG:h; hNEhi bqo[]y:l. !b'l' rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Laban + prep lamedh w/proper nun Jacob + interj hinneh behold + def.art.w/noun m.s.abs. gal heap + waw w/interj hinneh behold + def.art.w/noun f.s.abs. matstsebah pillar + rel.pro. asher + Qal perf.1s. yarah throw; "I have set" + prep bayin w/1s.suff. + waw w/prep bayin w/2m.s.suff.]).

VERSE 52 "This heap is a witness, and the pillar is a witness (hb'CeM;h; hd'[ew> hZ<h; lG:h; d[e [noun m.s.abs. edh witness + def.art.w/noun m.s.asbs. gal heap + def.art.w/adj.m.s.asbs. zeh this + waw w/noun f.s.abs. edah witness + def.art.w/nun f.s.abs. matstaebah pillar], that I will not pass by this heap to you for harm, and you will not pass by this heap and this pillar to me, for harm [h['r'l. taZOh; hb'CeM;h;-ta,w> hZ<h; lG:h;-ta, yl;ae rbo[]t;-al{ hT'a;-~aiw> hZ<h; lG:h;-ta, ^yl,ae rbo[/a,-al{ ynIa'-~ai [part im "that" + pro.1s. ani I + neg lo + Qal impf.1s. abar pass by + prep el w/2m.s.suff. + d.o. marker + def.art.w/noun m.s.asbs. gal heap + def.art.w/adj.m.s.abs. zeh this + waw w/part im + pro.2m.s. attah you + neg lo + Qal impf.2m.s. abar pass by + prep el w/1s.suff. "to me" + d.o. marker + def.art.w/noun m.s.abs. gal heap + def.art.w/adj.m.s. zeh this + waw w/d.o. marker + def.art.w/noun f.s.abs. mitstsebah pillar + def.art.w/adj.f.s.abs. zoth this + prep lamedh w/adj.f.s.abs. ra-ah evil; "harm"]).

VERSE 53 "The God of Abraham and the God of Nahor, the God of their father, judge between us (~h,ybia] yhel{a/ WnynEybe WjP.v.yI rAxn" yhel{awE ~h'r'b.a; yhel{a/ [noun m.p.constr. Elohim + proper noun Abraham + waw w/noun m.p.constr. Elohim + proper noun Nahor + Qal impf.3m.s. jussive shaphat judge + prep bayin w/1p.suff. "between us" + noun m.p.constr. Elohim + noun m.s.constr.w/3m.p.suff. abh father i.e., Terah]) ."

So Jacob swore by the fear of his father Isaac (qx'c.yI wybia' dx;p;B. bqo[]y: [b;V'YIw: [waw w/Niphal impf.3m.s. shaba swear + proper noun Jacob +prep beth w/noun m.s.abs. pachad fear, dread + noun m.s.constr.w/3m.s.suff. abh father + proper noun Isaac]).

VERSE 54 Then Jacob offered a sacrifice on the mountain, and called his kinsmen to the meal (~x,l'-lk'a/l, wyx'a,l. ar'q.YIw: rh'B' xb;z< bqo[]y: xB;z>YIw: [waw w/Qal impf.3m.s. zabach sacrifice; "offered" + proper noun Jacob + noun m.s.abs. zebach sacrifice + waw w/Qal impf.3m.s. qara call + prep lamedh w/noun m.p.constr.w/3m.s.suff. ach brother; "kinsmen" + prep lamedh w/Qal infin.constr. akal eat + noun m.s.abs. lechem bread; "meal"]); and they ate the meal and spent the night on the mountain [rh'B' WnyliY"w: ~x,l, Wlk.aYOw: [waw w/Qal impf.3m.p. akal eat + noun m.s.abs. lechem bread + waw w/Qal impf.3m.p. lun spend the night, lodge + def.art.w/prep beth w/noun m.s.abs. har hill, mountain]).

ANALYSIS: VERSES 43-54

1. Laban’s response to Jacob’s factually and spiritually based assertions by contrast is pompous and erroneous (v. 43).
2. The fox Laban is caught in a trap of divine making.
3. He has no room to maneuver or dictate terms.
4. All he can do is make a grandiose false claim to the ownership of that which is Jacob’s by divine right.
5. Following his hollow statement he bends of resignation noted in the words, "But what can I do…?"
6. He contradicts the words of Jacob in v. 9: "God has rescued your father’s livestock and gave it to me" as well as his daughters words in v. 16: "Surely all the wealth that God has taken away from our father belongs to us and our children" (see also 38ff.).
7. Laban is a beaten man who can only appeal to a judicial fiction!
8. He was defeated soundly in game of his own choosing as he went up against God and his chosen one.
9. Not only was Laban an man enslaved to avarice, he was a control-freak.
10. In v. 44 we see that it was Laban’s idea to enter into a pact and not Jacob’s.
11. He tries somehow to maintain control over the family he lost in every way.
12. His daughters had no respect for him seeing what he tried to do to them and their children.
13. Why should Jacob "cut" (karat) a covenant with Laban considering his history of keeping his word?
14. Laban wants a covenant which specifies the terms binding the two men.
15. He wants the covenant itself with its binding oath to follow to be "a witness."
16. The terms agreed to were presented before witnesses (the kinsmen) who could confirm or deny the words spoken if a violation were to occur.
17. Jacob ever the man of action selected a large stone and set it up as a pillar.
18. Landmark moments in Jacob’s life were centered around the erection of a pillar (cf. 28:18; 35:13 and 35:20).
19. His father’s were connected to wells.
20. This pillar served to act as a silent witness to the pact made in the hill country of Gilead.
21. Jacob responds not to Laban but to "his [Laban’s] kinsmen" and orders them to erect a mound of stones (v. 46).
22. "Gather stones" is the only two words recorded of Jacob speaking in this entire episode!
23. Laban’s stupid opening remarks are not worth responding to (v. 43).
24. Jacob gives Laban the silent treatment as he had spoken his piece.
25. Once the mound of stones was in place the two men stopped and had a meal at the base of the heap.
26. The technical name for this pile of stones is a cairn.
27. A cairn is a landmark or memorial to something considered important.
28. The pillar and the cairn served as a silent and dual witness to the making of a pact between the two men.
29. Laban declares their importance in v. 48.
30. After the meal Laban names the place speaking in his native tongue.
31. The name Jagar-sahdutha means "cairn of witness."
32. Jacob named it in his newly adopted tongue which was in Hebrew Galeed meaning the same thing.
33. Jacob was bilingual.
34. In Paddan-Aram he spoke Aramaic a sister language to the newly adopted vernacular of the patriarchs which we have in the Hebrew OT.
35. So Jacob is able to translate from the Aramaic to the Hebrew having lived in an Aramaic-speaking land for twenty years.
36. As an aside the Jews who lived in Babylonian captivity for seventy years lost the ability to converse in Hebrew and instead adopted Aramaic.
37. The Jews of Jesus day spoke Aramaic and not Hebrew.
38. Hebrew became a dead language among the mass of Jewry and was revived in the 20^th century among the Jews in connection with their return to the land in these last days.
39. So the pattern went full circle from Aramaic to Hebrew back to Aramaic back to Hebrew.
40. Laban understood that the cairn along with the pillar was a witness.
41. This follows the Biblical pattern of requiring at least two witnesses to every accusation.
42. Galeed is a translation of the Aramaic name given by Laban.
43. Laban not content with just one name for the place offers a second name in v. 49.
44. Mizpah is a pun on the term "watch" (tsapah).
45. Mispah means "watchtower."
46. Laban concern that the two men abide by the oath (words) of the pact is overdone but Jacob humors him.
47. Laban realizes that he has no oversight with respect to Jacob and his keeping his word out of Laban’s sight.
48. This is ironic coming from a man who was constantly violating his agreements with others.
49. Appealing to God as the One to oversee the agreement should there be a violation provides further irony all of which was lost on Laban a person who only kept his word if it profited him.
50. In verse 50 and 52 we have the substance of the pact interrupted by Laban’s unnecessary reminder that the cairn and the pillar are silent reminders of the terms agreed to in v. 51.
51. The terms of the Laban-sponsored pact fall into two parts.
52. The first was designed to bind Jacob to the proper treatment of his daughters.
53. Notice that Laban cannot bring himself to call the women Jacob’s wives!
54. In v. 50 we once again are confronted with irony.
55. Laban binds Jacob to never ever marrying another woman.
56. It was Laban who forced Jacob into bigamy.
57. He seeks to pressure Jacob by saying, "see, God is witness between you and me."
58. After all Jacob has been through the last thing he wants is another wife!
59. The second part of the proposed pact is as ridiculous a concern as is the first part (v. 52).
60. It is impossible to imagine a scenario in which either man would cross this border to inflict harm on the other.
61. Laban has been duly warned by God not to even speak threatening words to Jacob or else.
62. And the last place Jacob wants to visit is Paddan-Aram!
63. Jacob all along has placed Laban’s fate in the hands of God.
64. So all this is quite unnecessary but Jacob goes along if this will get Laban out of his hair forever.
65. Vv. 53 & 54 deals with the actual oath-taking ceremony.
66. The oath-taking ceremony records Laban’s actual words while it is simply narrated that Jacob swore to keep his part.
67. Laban interestingly swears by "the God of Abraham, his brother Nahor (Laban’s grandfather) and by Terah, his great grandfather as per "the God of their (Abraham and Nahor) father."
68. Laban again invokes deity as the safeguard to the terms of this pact.
69. He had said that God will "watch" and in v. 53 he says God "will judge."
70. Is Laban’s concern real or put-on?
71. It appears that the concern is with Jacob who will act the belligerent and show up someday and do Laban harm.
72. Is Laban becoming paranoid?
73. Jacob on the other hand swears by a living ancestor his father Isaac.
74. He swears by the "dread of Isaac."
75. The dread of Isaac is another way of swearing by God in whom Isaac feared as a positive member of the covenant made with Abraham and reiterated with Isaac and Jacob.
76. The episode ends with Jacob offering the appropriate sacrifice and the two of them eating a covenant meal consisting of meat taken from the sacrifice (e.g. the peace offering; see also Gen. 26:26-30 between Isaac and Abimelech).