31:1 Laban Rebekah’s brother, and the father of Jacob’s wives Leah and Rachel.

has taken all that our father has See 30:25–43.

31:2 the face of Laban and, behold, it was not like it had been in the past Laban practiced trickery to gain the advantage of his agreement with Jacob in 30:25–36, but he was thwarted by both divine assistance and Jacob’s cleverness (30:37–43).

31:3 Return to the land of your ancestors In view of Laban’s negative disposition toward Jacob, this is both a command and a warning.

I will be with you This echoes the promise given to Jacob at Bethel (28:15) and Jacob’s own vow (28:20).

31:4 Rachel and Leah In the patriarchal culture, Jacob does not need to ask permission of his wives. Nonetheless, Jacob explains his decision to leave to Rachel and Leah, hoping that they will not tell their extended family or Laban. If they were to do so, he knows it would be difficult for him to escape from Laban (see v. 20). Jacob sincerely defends his own integrity before fleeing.

31:5 the face of your father, that it is not like it has been toward me in the past His wives are likely aware of this, but Jacob reiterates it in order to justify his decision.

is with me Jacob (rightly) makes his decision one that aligns with God’s will (see v. 11).

31:7 changed my wages ten times This is a rhetorical expression that essentially means time and again.

31:8 he said Jacob rehearses the matter of 30:25–43 to his wives.

31:11 the angel of God See note on 21:17.

in the dream Dreams were considered a common means of divine communication in the ot and the wider ancient Near East.

31:12 streaked, speckled, and dappled See note on 30:37–43.

31:13 I am the God of Bethel While messengers in the ancient Near East were entitled to speak in place of the one sending them, elsewhere in the ot the Angel of Yahweh is said to be the embodiment of Yahweh’s own essence (see Exod 23:20–23; compare Deut 4:37; Judg 2:1–3).

Names of God in the Old Testament Table

Old Testament Godhead Language

you anointed a stone pillar, where you made a vow See Gen 28:18–22; note on 28:18.

31:14 Rachel and Leah answered Jacob’s wives agree unanimously with him, but they proceed to enumerate their concerns. Their words convey bitterness toward their father. Laban’s treachery toward Jacob has resulted in the loss of their inheritance. That Laban would jeopardize their inheritance makes them feel like outsiders. While Jacob’s wives have retained their wealth due to their husband’s success and God’s help, they find their father’s recklessness offensive.

31:17 on the camels See note on 12:16.

31:18 Paddan-Aram This could be another name for what the Hebrew text refers to as aram naharayim (see note on 24:10) or a town in that region (see Hos 12:12). The identification of Laban with both place names indicates that it is near Haran (see Gen 27:43).

31:19 the idols The Hebrew text here uses the term teraphim. The precise meaning of this Hebrew term is uncertain, but it seems to refer to household gods, idols or figurines that were thought to represent residents of the unseen, spiritual world. The teraphim could have been used in household worship, which would have been idolatrous. However, it is also possible that they served another purpose that would not be thought of as idolatry: In 1 Sam 19:13–16 the term teraphim occurs without any suggestion of idolatry.

31:20 Laban the Aramean See note on Gen 24:29; 25:20 and note.

31:21 toward the hill country of Gilead Haran and Paddan-Aram, where Laban is departing from, is located in the bend of the Fertile Crescent, north of Canaan. Gilead would be the first region travelers would encounter in the Transjordan.

31:24 in a dream God warns Laban to do no harm to Jacob or his household—He even warns him to watch his words. Dreams were considered a common means of divine communication in the ot and the wider ancient Near East.

31:26 What have you done This Hebrew phrasing occurs elsewhere in the ot to convey serious wrongdoing (4:10; 12:18; 20:9; 26:10; Exod 14:11; Num 23:11; Judg 15:11). Ironically, Jacob spoke these same words to Laban on the morning after his wedding night after discovering Laban had given him Leah instead of Rachel (Gen 29:25).

have carried off my daughters like captives of Laban presumes Jacob’s flight from Paddan-aram/Haran was against the will of his daughters. Given his character, this may only be pretense.

31:27 with joy and song Laban’s claims of wanting to wish farewell to Jacob and his daughters with a festive celebration seem disingenuous.

31:30 but why did you steal my gods The word translated “gods” is elohim, not teraphim. Since deceased humans are referred to as elohim (1 Sam 28:13), the interchange of terms strengthens the notion that teraphim were connected to the deceased human dead.

31:31 Because I was afraid Jacob does not admit to stealing the teraphim; he knows nothing about it (Gen 31:32). Rather, he is answering Laban’s questions about the departure.

31:35 the way of women is with me Rachel claims she cannot get up to show her father proper respect because she is menstruating.

31:38 did not miscarry This does not necessarily reflect supernatural intervention; rather, Jacob affirms his diligence in caring for the expectant females of the flock.

31:41 twenty years Rebekah, Jacob’s mother, originally sent Jacob to stay with Laban for a short time to avoid Esau’s anger (27:43–45). Instead, Jacob stayed for 20 years.

31:42 the Fear of Isaac This is a divine title. It occurs only here and in v. 53. It refers to the one whom Isaac, Jacob’s father, revered—Yahweh, the God of Abraham.

31:44 let it be a witness Standing pillars and stone memorials often denoted a divine being or supernatural appearance (vv. 45, 52). In this context, Jacob and Laban commemorate God as witness to their pact of nonaggression (vv. 51–53). See note on 28:18; compare 35:14.

Covenants in the Old Testament Table

Ancient Near Eastern Covenant Parallels Table

31:47 Jegar Sahadutha This is an Aramaic term that means “the heap of witness” or “stones of witness,” hence Laban’s remark in v. 48.

Galeed Like Laban’s naming of the place, Jacob uses a Hebrew term that means “the heap of witness.”

31:49 Mizpah The Hebrew term used here, mispah, is related to the Hebrew verb taspah (meaning “to watch”), which Jacob uses here in his description of what he requests Yahweh do.

31:53 the God of Nahor There is no evidence in the stories of Abraham that his brother, Nahor, knew of or followed Yahweh. In addition, the verb often translated as “judge” in this verse is plural in Hebrew, which could indicate that two separate deities are being called on to bear witness by Laban—Yahweh and Nahor’s god.