Discovery BoxGenesis 42:1
Context42:1 When Jacob heard 1 there was grain in Egypt, he 2 said to his sons, “Why are you looking at each other?” 3
Genesis 29:1-35
Context29:1 So Jacob moved on 4 and came to the land of the eastern people. 5 29:2 He saw 6 in the field a well with 7 three flocks of sheep lying beside it, because the flocks were watered from that well. Now 8 a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds 9 would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.
29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson 10 of Nahor?” “We know him,” 11 they said. 29:6 “Is he well?” 12 Jacob asked. They replied, “He is well. 13 Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob 14 said, “Since it is still the middle of the day, 15 it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” 16 29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water 17 the sheep.”
29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. 18 29:10 When Jacob saw Rachel, the daughter of his uncle Laban, 19 and the sheep of his uncle Laban, he 20 went over 21 and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. 22 29:11 Then Jacob kissed Rachel and began to weep loudly. 23 29:12 When Jacob explained 24 to Rachel that he was a relative of her father 25 and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob 26 told Laban how he was related to him. 27 29:14 Then Laban said to him, “You are indeed my own flesh and blood.” 28 So Jacob 29 stayed with him for a month. 30
29:15 Then Laban said to Jacob, “Should you work 31 for me for nothing because you are my relative? 32 Tell me what your wages should be.” 29:16 (Now Laban had two daughters; 33 the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, 34 but Rachel had a lovely figure and beautiful appearance.) 35 29:18 Since Jacob had fallen in love with 36 Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. 37 Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. 38 But they seemed like only a few days to him 39 because his love for her was so great. 40
29:21 Finally Jacob said 41 to Laban, “Give me my wife, for my time of service is up. 42 I want to have marital relations with her.” 43 29:22 So Laban invited all the people 44 of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah 45 to Jacob, 46 and Jacob 47 had marital relations with her. 48 29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) 49
29:25 In the morning Jacob discovered it was Leah! 50 So Jacob 51 said to Laban, “What in the world have you done to me! 52 Didn’t I work for you in exchange for Rachel? Why have you tricked 53 me?” 29:26 “It is not our custom here,” 54 Laban replied, “to give the younger daughter in marriage 55 before the firstborn. 29:27 Complete my older daughter’s bridal week. 56 Then we will give you the younger one 57 too, in exchange for seven more years of work.” 58
29:28 Jacob did as Laban said. 59 When Jacob 60 completed Leah’s bridal week, 61 Laban gave him his daughter Rachel to be his wife. 62 29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 63 29:30 Jacob 64 had marital relations 65 with Rachel as well. He loved Rachel more than Leah, so he worked for Laban 66 for seven more years. 67
29:31 When the Lord saw that Leah was unloved, 68 he enabled her to become pregnant 69 while Rachel remained childless. 29:32 So Leah became pregnant 70 and gave birth to a son. She named him Reuben, 71 for she said, “The Lord has looked with pity on my oppressed condition. 72 Surely my husband will love me now.”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 73 he gave me this one too.” So she named him Simeon. 74
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 75 because I have given birth to three sons for him.” That is why he was named Levi. 76
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 77 Then she stopped having children.
Genesis 31:1-55
Context31:1 Jacob heard that Laban’s sons were complaining, 78 “Jacob has taken everything that belonged to our father! He has gotten rich 79 at our father’s expense!” 80 31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. 81
31:3 The Lord said to Jacob, “Return to the land of your fathers 82 and to your relatives. I will be with you.” 83 31:4 So Jacob sent a message for Rachel and Leah 84 to come to the field 85 where his flocks were. 86 31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, 87 but the God of my father has been with me. 31:6 You know that I’ve worked for your father as hard as I could, 88 31:7 but your father has humiliated 89 me and changed my wages ten times. But God has not permitted him to do me any harm. 31:8 If he said, 90 ‘The speckled animals 91 will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring. 31:9 In this way God has snatched away your father’s livestock and given them to me.
31:10 “Once 92 during breeding season I saw 93 in a dream that the male goats mating with 94 the flock were streaked, speckled, and spotted. 31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied. 31:12 Then he said, ‘Observe 95 that all the male goats mating with 96 the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you. 31:13 I am the God of Bethel, 97 where you anointed 98 the sacred stone and made a vow to me. 99 Now leave this land immediately 100 and return to your native land.’”
31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance 101 in our father’s house? 31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted 102 the money paid for us! 103 31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”
31:17 So Jacob immediately put his children and his wives on the camels. 104 31:18 He took 105 away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. 106
31:19 While Laban had gone to shear his sheep, 107 Rachel stole the household idols 108 that belonged to her father. 31:20 Jacob also deceived 109 Laban the Aramean by not telling him that he was leaving. 110 31:21 He left 111 with all he owned. He quickly crossed 112 the Euphrates River 113 and headed for 114 the hill country of Gilead.
31:22 Three days later Laban discovered Jacob had left. 115 31:23 So he took his relatives 116 with him and pursued Jacob 117 for seven days. 118 He caught up with 119 him in the hill country of Gilead. 31:24 But God came to Laban the Aramean in a dream at night and warned him, 120 “Be careful 121 that you neither bless nor curse Jacob.” 122
31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. 123 31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me 124 and carried away my daughters as if they were captives of war! 125 31:27 Why did you run away secretly 126 and deceive me? 127 Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? 128 31:28 You didn’t even allow me to kiss my daughters and my grandchildren 129 good-bye. You have acted foolishly! 31:29 I have 130 the power to do you harm, but the God of your father told me last night, ‘Be careful 131 that you neither bless nor curse Jacob.’ 132 31:30 Now I understand that 133 you have gone away 134 because you longed desperately 135 for your father’s house. Yet why did you steal my gods?” 136
31:31 “I left secretly because I was afraid!” 137 Jacob replied to Laban. “I thought 138 you might take your daughters away from me by force. 139 31:32 Whoever has taken your gods will be put to death! 140 In the presence of our relatives 141 identify whatever is yours and take it.” 142 (Now Jacob did not know that Rachel had stolen them.) 143
31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. 144 Then he left Leah’s tent and entered Rachel’s. 145 31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle 146 and sat on them.) 147 Laban searched the whole tent, but did not find them. 148 31:35 Rachel 149 said to her father, “Don’t be angry, 150 my lord. I cannot stand up 151 in your presence because I am having my period.” 152 So he searched thoroughly, 153 but did not find the idols.
31:36 Jacob became angry 154 and argued with Laban. “What did I do wrong?” he demanded of Laban. 155 “What sin of mine prompted you to chase after me in hot pursuit? 156 31:37 When you searched through all my goods, did you find anything that belonged to you? 157 Set it here before my relatives and yours, 158 and let them settle the dispute between the two of us! 159
31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. 160 You always made me pay for every missing animal, 161 whether it was taken by day or at night. 31:40 I was consumed by scorching heat 162 during the day and by piercing cold 163 at night, and I went without sleep. 164 31:41 This was my lot 165 for twenty years in your house: I worked like a slave 166 for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times! 31:42 If the God of my father – the God of Abraham, the one whom Isaac fears 167 – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, 168 and he rebuked you last night.”
31:43 Laban replied 169 to Jacob, “These women 170 are my daughters, these children are my grandchildren, 171 and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today 172 or the children to whom they have given birth? 31:44 So now, come, let’s make a formal agreement, 173 you and I, and it will be 174 proof that we have made peace.” 175
31:45 So Jacob took a stone and set it up as a memorial pillar. 31:46 Then he 176 said to his relatives, “Gather stones.” So they brought stones and put them in a pile. 177 They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, 178 but Jacob called it Galeed. 179
31:48 Laban said, “This pile of stones is a witness of our agreement 180 today.” That is why it was called Galeed. 31:49 It was also called Mizpah 181 because he said, “May the Lord watch 182 between us 183 when we are out of sight of one another. 184 31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 185 that God is witness to your actions.” 186
31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. 187 31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. 188 31:53 May the God of Abraham and the god of Nahor, 189 the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. 190 31:54 Then Jacob offered a sacrifice 191 on the mountain and invited his relatives to eat the meal. 192 They ate the meal and spent the night on the mountain.
31:55 (32:1) 193 Early in the morning Laban kissed 194 his grandchildren 195 and his daughters goodbye and blessed them. Then Laban left and returned home. 196
[42:1] 2 tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[42:1] 3 sn Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.
[29:1] 4 tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.
[29:1] 5 tn Heb “the land of the sons of the east.”
[29:2] 7 tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.
[29:2] 8 tn Heb “and look, there.”
[29:2] 9 tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.
[29:3] 10 tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.
[29:5] 14 tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.
[29:6] 16 tn Heb “and he said to them, ‘Is there peace to him?’”
[29:7] 19 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[29:7] 20 tn Heb “the day is great.”
[29:7] 21 tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.
[29:8] 22 tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.
[29:9] 25 tn Heb “was a shepherdess.”
[29:10] 28 tn Heb “Laban, the brother of his mother” (twice in this verse).
[29:10] 29 tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[29:10] 30 tn Heb “drew near, approached.”
[29:10] 31 tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).
[29:11] 31 tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.
[29:12] 35 tn Heb “that he [was] the brother of her father.”
[29:13] 37 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[29:13] 38 tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).
[29:14] 40 tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).
[29:14] 41 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[29:14] 42 tn Heb “a month of days.”
[29:15] 43 tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.
[29:15] 44 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.
[29:16] 46 tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.
[29:17] 49 tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.
[29:17] 50 tn Heb “and Rachel was beautiful of form and beautiful of appearance.”
[29:18] 52 tn Heb “Jacob loved.”
[29:19] 55 tn Heb “Better my giving her to you than my giving her to another man.”
[29:20] 58 tn Heb “in exchange for Rachel.”
[29:20] 59 sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.
[29:20] 60 tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.
[29:21] 61 tn Heb “and Jacob said.”
[29:21] 62 tn Heb “my days are fulfilled.”
[29:21] 63 tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).
[29:23] 67 tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”
[29:23] 68 tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.
[29:23] 69 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[29:23] 70 tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
[29:24] 70 tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.
[29:25] 73 tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
[29:25] 74 tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.
[29:25] 75 tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”
[29:25] 76 sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.
[29:26] 76 tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[29:26] 77 tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.
[29:27] 79 tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.
[29:27] 80 tn Heb “this other one.”
[29:27] 81 tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”
[29:28] 82 tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.
[29:28] 83 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[29:28] 84 tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.
[29:28] 85 tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.
[29:29] 85 tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”
[29:30] 88 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[29:30] 89 tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
[29:30] 90 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.
[29:30] 91 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”
[29:31] 91 tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.
[29:31] 92 tn Heb “he opened up her womb.”
[29:32] 94 tn Or “Leah conceived” (also in vv. 33, 34, 35).
[29:32] 95 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
[29:32] 96 tn Heb “looked on my affliction.”
[29:33] 97 tn Heb “hated.” See the note on the word “unloved” in v. 31.
[29:33] 98 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
[29:34] 100 tn Heb “will be joined to me.”
[29:34] 101 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
[29:35] 103 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
[31:1] 106 tn Heb “and he heard the words of the sons of Laban, saying.”
[31:1] 107 sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).
[31:1] 108 tn Heb “and from that which belonged to our father he has gained all this wealth.”
[31:2] 109 tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.
[31:3] 112 tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.
[31:3] 113 sn I will be with you. Though Laban was no longer “with him,” the
[31:4] 115 tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.
[31:4] 116 tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.
[31:4] 117 tn Heb “to his flock.”
[31:5] 118 tn Heb “I see the face of your father, that he is not toward me as formerly.”
[31:6] 121 tn Heb “with all my strength.”
[31:7] 124 tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).
[31:8] 127 tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.
[31:8] 128 tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.
[31:10] 130 tn The sentence begins with the temporal indicator, “and it happened at the time of.”
[31:10] 131 tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”
[31:10] 132 tn Heb “going up on,” that is, mounting for intercourse.
[31:12] 133 tn Heb “lift up (now) your eyes and see.”
[31:12] 134 tn Heb “going up on,” that is, mounting for intercourse.
[31:13] 136 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[31:13] 137 sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the
[31:13] 138 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the
[31:13] 139 tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.
[31:14] 139 tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”
[31:15] 142 tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.
[31:15] 143 tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.
[31:17] 145 tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”
[31:18] 148 tn Heb “drove,” but this is subject to misunderstanding in contemporary English.
[31:18] 149 tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”
[31:19] 151 tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.
[31:19] 152 tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.
[31:20] 154 tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.
[31:20] 155 tn Heb “fleeing,” which reflects Jacob’s viewpoint.
[31:21] 157 tn Heb “and he fled.”
[31:21] 158 tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.
[31:21] 159 tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.
[31:21] 160 tn Heb “he set his face.”
[31:22] 160 tn Heb “and it was told to Laban on the third day that Jacob had fled.”
[31:23] 163 tn Heb “his brothers.”
[31:23] 164 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
[31:23] 165 tn Heb “and he pursued after him a journey of seven days.”
[31:23] 166 tn Heb “drew close to.”
[31:24] 166 tn Heb “said to him.”
[31:24] 167 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
[31:24] 168 tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.
[31:25] 169 tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.
[31:26] 172 tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).
[31:26] 173 tn Heb “and you have led away my daughters like captives of a sword.”
[31:27] 175 tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”
[31:27] 176 tn Heb “and steal me.”
[31:27] 177 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”
[31:28] 178 tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.
[31:29] 181 tn Heb “there is to my hand.”
[31:29] 182 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
[31:29] 183 tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.
[31:30] 184 tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.
[31:30] 185 tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.
[31:30] 186 tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.
[31:30] 187 sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.
[31:31] 187 tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.
[31:31] 188 tn Heb “for I said.”
[31:31] 189 tn Heb “lest you steal your daughters from with me.”
[31:32] 190 tn Heb “With whomever you find your gods, he will not live.”
[31:32] 191 tn Heb “brothers.”
[31:32] 192 tn Heb “recognize for yourself what is with me and take for yourself.”
[31:32] 193 tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.
[31:33] 193 tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.
[31:33] 194 tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”
[31:34] 196 tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”
[31:34] 197 tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.
[31:34] 198 tn The word “them” has been supplied in the translation for clarification.
[31:35] 199 tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.
[31:35] 200 tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.
[31:35] 201 tn Heb “I am unable to rise.”
[31:35] 202 tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.
[31:35] 203 tn The word “thoroughly” is not in the Hebrew text, but is implied.
[31:36] 202 tn Heb “it was hot to Jacob.” This idiom refers to anger.
[31:36] 203 tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.
[31:36] 204 tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).
[31:37] 205 tn Heb “what did you find from all the goods of your house?”
[31:37] 206 tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.
[31:37] 207 tn Heb “that they may decide between us two.”
[31:39] 208 tn The imperfect verbal form indicates that this was a customary or typical action.
[31:39] 209 tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.
[31:40] 211 tn Or “by drought.”
[31:40] 212 tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.
[31:40] 213 tn Heb “and my sleep fled from my eyes.”
[31:41] 214 tn Heb “this to me.”
[31:41] 215 tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”
[31:42] 217 tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.
[31:42] 218 tn Heb “My oppression and the work of my hands God saw.”
[31:43] 220 tn Heb “answered and said.”
[31:43] 221 tn Heb “daughters.”
[31:43] 222 tn Heb “children.”
[31:43] 223 tn Heb “but to my daughters what can I do to these today?”
[31:44] 223 tn Heb “cut a covenant.”
[31:44] 224 tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”
[31:44] 225 tn Heb “and it will become a witness between me and you.”
[31:46] 226 tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[31:46] 227 sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.
[31:47] 229 sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”
[31:47] 230 sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.
[31:48] 232 tn Heb “a witness between me and you.”
[31:49] 235 tn Heb “and Mizpah.”
[31:49] 236 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the
[31:49] 237 tn Heb “between me and you.”
[31:49] 238 tn Heb “for we will be hidden, each man from his neighbor.”
[31:50] 239 tn Heb “between me and you.”
[31:51] 241 tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[31:52] 244 tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”
[31:53] 247 tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.
[31:53] 248 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.
[31:54] 250 tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.
[31:54] 251 tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.
[31:55] 253 sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.
[31:55] 254 tn Heb “and Laban got up early in the morning and he kissed.”
