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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Jacob departs secretly. (1–21)
Laban pursues Jacob. (23–35)
Jacob's complaint of Laban's conduct. (36–42)
Their covenant at Galeed. (43–55.)

Jacob was a very honest good man, a man of great devotion and integrity, yet he had more trouble and vexation than any of the patriarchs. He left his father's house in a fright, went to his uncle's in distress, very hard usage he met with there, and now is going back surrounded with fears. Here is, I. His resolution to return, ver. 1-16. II. His clandestine departure, ver. 17-21. III. Laban's pursuit of him in displeasure, ver. 22-25. IV. The hot words that passed between them, ver. 26-42. V. Their amicable agreement at last, ver. 43, &c.).
Adam Clarke: Commentary on the Bible - 1831
Laban and his sons envy Jacob, Gen 31:1, Gen 31:2; on which he is commanded by the Lord to return to his own country, Gen 31:3. Having called his wives together, he lays before them a detailed statement of his situation in reference to their father, Gen 31:4-5; the services he had rendered him, Gen 31:6; the various attempts made by Laban to defraud him of his hire, Gen 31:7; how, by God's providence, his evil designs had been counteracted, Gen 31:8-12; and then informs them that he is now called to return to his own country, Gen 31:13. To the proposal of an immediate departure, Leah and Rachel agree; and strengthen the propriety of the measure by additional reasons, Gen 31:14-16; on which Jacob collects all his family, his flocks and his goods, and prepares for his departure, Gen 31:17, Gen 31:18. Laban having gone to shear his sheep, Rachel secretes his images, Gen 31:19. Jacob and his family, unknown to Laban, take their departure, Gen 31:20, Gen 31:21. On the third day Laban is informed of their flight, Gen 31:22; and pursues them to Mount Gilead, Gen 31:23. God appears to Laban in a dream, and warns him not to molest Jacob, Gen 31:24. He comes up with Jacob at Mount Gilead, Gen 31:25; reproaches him with his clandestine departure, Gen 31:26-29; and charges him with having stolen his gods, Gen 31:30. Jacob vindicates himself, and protests his innocence in the matter of the theft, Gen 31:31, Gen 31:32. Laban makes a general search for his images in Jacob's, Leah's, Bilhah's, and Zilpah's tents; and not finding them, proceeds to examine Rachel's, Gen 31:33. Rachel, having hidden them among the camel's furniture, sat upon them, Gen 31:34; and making a delicate excuse for not rising up, Laban desists from farther search, Gen 31:35. Jacob, ignorant of Rachel's theft, reproaches Laban for his suspicions, Gen 31:36, Gen 31:37; enumerates his long and faithful services, his fatigues, and Laban's injustice, Gen 31:38-41; and shows that it was owing to God's goodness alone that he had any property, Gen 31:42. Laban is moderated, and proposes a covenant, Gen 31:43, Gen 31:44. Jacob sets up a stone, and the rest bring stones and make a heap, which Laban calleth Jegar-Sahadutha, and Jacob Galeed, Gen 31:45-47. They make a covenant, and confirm it by an oath, Gen 31:48-53. Jacob offers a sacrifice; they eat together; and Laban and his companions, having lodged in the mount all night, take a friendly leave of Jacob and his family next morning, and depart, Gen 31:54, Gen 31:55.
Albert Barnes: Notes on the Bible - 1834
- Jacob's Flight from Haran
19. תרפים terā pı̂ ym, Teraphim. This word occurs fifteen times in the Old Testament. It appears three times in this chapter, and nowhere else in the Pentateuch. It is always in the plural number. The root does not appear in Biblical Hebrew. It perhaps means "to live well," intransitively (Gesenius, Roedig.), "to nourish," transitively (Furst). The teraphim were symbols or representatives of the Deity, as Laban calls them his gods. They seem to have been busts (προτομαί protomai, Aquila) of the human form, sometimes as large as life Sa1 19:13. Those of full size were probably of wood; the smaller ones may have been of metal. In two passages Jdg 17:1-13; 18; Hos 3:4 they are six times associated with the ephod. This intimates either that they were worn on the ephod, like the Urim and Thummim, or more probably that the ephod was worn on them; in accordance with which they were employed for the purposes of divination Gen 30:27; Zac 10:2. The employment of them in the worship of God, which Laban seems to have inherited from his fathers Jos 24:2, is denounced as idolatry Sa1 15:23; and hence, they are classed with the idols and other abominations put away by Josiah Kg2 23:24.
47. שׂהדוּתא יגר yegar-ś â hă dû tā', Jegar-sahadutha, "cairn of witness" in the Aramaic dialect of the old Hebrew or Shemite speech. גלעד gal‛ ē d, Gal'ed; and גלעד gı̂ l‛ ā d, Gil'ad, "cairn of witness" in Hebrew especially so called (see Gen 11:1-9).
49. מצפה mı̂ tspâ h, Mizpah, "watch-tower."
Jacob had now been twenty years in Laban's service, and was therefore, ninety-six years of age. It has now become manifest that he cannot obtain leave of Laban to return home. He must, therefore, either come off by the high hand, or by secret flight. Jacob has many reasons for preferring the latter course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 31:1, Jacob, displeased with the envy of Laban and his sons, departs secretly; Gen 31:19, Rachel steals her father's images; Gen 31:22, Laban pursues after him, and complains of the wrong; Gen 31:34, Rachel's stratagem to hide the images; Gen 31:36, Jacob's complaint of Laban; Gen 31:43, The covenant of Laban and Jacob at Galeed.
John Gill
INTRODUCTION TO GENESIS 31
This chapter relates how that Jacob observing that Laban and his sons envied his prosperity, and having a call from God to return to his own country, acquaints his wives with it; and reports to them Laban's ill usage of him, and the wonderful appearance of God to him, and for him, and his orders to him to depart from thence, Gen 31:1; to which they agreed, knowing full well their father's unkindness, and that they had nothing to expect from him, and therefore judged it best to go off with what they had got through the gift of God unto them, Gen 31:14; upon which Jacob set out privately, with all he had, towards his own country, while Laban was shearing his sheep, Gen 31:17; three days after, Laban, being informed of it, pursued after Jacob, and overtook him at Mount Gilead; but was warned by the way to be cautious what he said to him, Gen 31:22; yet nevertheless he warmly expostulated with him about his secret flight, not giving him the opportunity of taking his leave of his children, and especially for taking away his gods, Gen 31:26; to which Jacob gave an answer, Gen 31:31; and in his turn was warm likewise, and chided Laban severely for his hot pursuit of him, his charge of stealth, when he could find nothing on him, his hard labour for the space of twenty years with him, and his ill requital of him for it, Gen 31:36; however, upon the whole, an amicable agreement was made between them, and they parted in a friendly manner, Gen 31:43.
31:131:1: Եւ լուաւ Յակոբ զբանս որդւոցն Լաբանու՝ զի ասէին, եթէ ա՛ռ Յակոբ զամենայն ինչս հօր մերոյ. եւ ՚ի հօր մերոյ ընչից արար իւր զայն ամենայն փառս։
1 Յակոբի ականջին հասան Լաբանի որդիների ասածները, թէ՝ «Յակոբը տէր դարձաւ մեր հօր ողջ ունեցուածքին, մեր հօր ունեցուածքի շնորհիւ նա դիզեց մեծ հարստութիւն»:
31 Յակոբ լսեց Լաբանի որդիներուն խօսածները, որոնք կ’ըսէին. «Յակոբ մեր հօրը բոլոր ունեցածը առաւ ու բոլոր այս հարստութիւնը մեր հօրը ստացուածքէն ստացաւ»։
Եւ լուաւ [412]Յակոբ զբանս որդւոցն Լաբանու զի ասէին եթէ. Առ Յակոբ զամենայն ինչս հօր մերոյ, եւ ի հօր մերոյ ընչից արար իւր զայն ամենայն փառս:

31:1: Եւ լուաւ Յակոբ զբանս որդւոցն Լաբանու՝ զի ասէին, եթէ ա՛ռ Յակոբ զամենայն ինչս հօր մերոյ. եւ ՚ի հօր մերոյ ընչից արար իւր զայն ամենայն փառս։
1 Յակոբի ականջին հասան Լաբանի որդիների ասածները, թէ՝ «Յակոբը տէր դարձաւ մեր հօր ողջ ունեցուածքին, մեր հօր ունեցուածքի շնորհիւ նա դիզեց մեծ հարստութիւն»:
31 Յակոբ լսեց Լաբանի որդիներուն խօսածները, որոնք կ’ըսէին. «Յակոբ մեր հօրը բոլոր ունեցածը առաւ ու բոլոր այս հարստութիւնը մեր հօրը ստացուածքէն ստացաւ»։
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31:11: И услышал [Иаков] слова сынов Лавановых, которые говорили: Иаков завладел всем, что было у отца нашего, и из имения отца нашего составил все богатство сие.
31:1 ἤκουσεν ακουω hear δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τὰ ο the ῥήματα ρημα statement; phrase τῶν ο the υἱῶν υιος son Λαβαν λαβαν tell; declare εἴληφεν λαμβανω take; get Ιακωβ ιακωβ Iakōb; Iakov πάντα πας all; every τὰ ο the τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our καὶ και and; even ἐκ εκ from; out of τῶν ο the τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our πεποίηκεν ποιεω do; make πᾶσαν πας all; every τὴν ο the δόξαν δοξα glory ταύτην ουτος this; he
31:1 וַ wa וְ and יִּשְׁמַ֗ע yyišmˈaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֤י divrˈê דָּבָר word בְנֵֽי־ vᵊnˈê- בֵּן son לָבָן֙ lāvˌān לָבָן Laban לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לָקַ֣ח lāqˈaḥ לקח take יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to אָבִ֑ינוּ ʔāvˈînû אָב father וּ û וְ and מֵ mē מִן from אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to אָבִ֔ינוּ ʔāvˈînû אָב father עָשָׂ֕ה ʕāśˈā עשׂה make אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כָּבֹ֖ד kkāvˌōḏ כָּבֹוד weight הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
31:1. postquam autem audivit verba filiorum Laban dicentium tulit Iacob omnia quae fuerunt patris nostri et de illius facultate ditatus factus est inclitusBut after that he heard the words of the sons of Laban, saying: Jacob hath taken away all that was our father's, and being enriched by his substance is become great:
1. And he heard the words of Laban’s sons, saying, Jacob hath taken away all that was our father’s; and of that which was our father’s hath he gotten all this glory.
31:1. But afterwards, he heard the words of the sons of Laban, saying, “Jacob has taken all that was our father’s, and being enlarged by his ability, he has become famous.”
31:1. And he heard the words of Laban’s sons, saying, Jacob hath taken away all that [was] our father’s; and of [that] which [was] our father’s hath he gotten all this glory.
And he heard the words of Laban' s sons, saying, Jacob hath taken away all that [was] our father' s; and of [that] which [was] our father' s hath he gotten all this glory:

1: И услышал [Иаков] слова сынов Лавановых, которые говорили: Иаков завладел всем, что было у отца нашего, и из имения отца нашего составил все богатство сие.
31:1
ἤκουσεν ακουω hear
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τὰ ο the
ῥήματα ρημα statement; phrase
τῶν ο the
υἱῶν υιος son
Λαβαν λαβαν tell; declare
εἴληφεν λαμβανω take; get
Ιακωβ ιακωβ Iakōb; Iakov
πάντα πας all; every
τὰ ο the
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
πεποίηκεν ποιεω do; make
πᾶσαν πας all; every
τὴν ο the
δόξαν δοξα glory
ταύτην ουτος this; he
31:1
וַ wa וְ and
יִּשְׁמַ֗ע yyišmˈaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֤י divrˈê דָּבָר word
בְנֵֽי־ vᵊnˈê- בֵּן son
לָבָן֙ lāvˌān לָבָן Laban
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לָקַ֣ח lāqˈaḥ לקח take
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
אָבִ֑ינוּ ʔāvˈînû אָב father
וּ û וְ and
מֵ מִן from
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
אָבִ֔ינוּ ʔāvˈînû אָב father
עָשָׂ֕ה ʕāśˈā עשׂה make
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
כָּבֹ֖ד kkāvˌōḏ כָּבֹוד weight
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
31:1. postquam autem audivit verba filiorum Laban dicentium tulit Iacob omnia quae fuerunt patris nostri et de illius facultate ditatus factus est inclitus
But after that he heard the words of the sons of Laban, saying: Jacob hath taken away all that was our father's, and being enriched by his substance is become great:
31:1. But afterwards, he heard the words of the sons of Laban, saying, “Jacob has taken all that was our father’s, and being enlarged by his ability, he has become famous.”
31:1. And he heard the words of Laban’s sons, saying, Jacob hath taken away all that [was] our father’s; and of [that] which [was] our father’s hath he gotten all this glory.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Новые шесть лет службы Иакова у Лавана обогатили первого, но это обстоятельство возбудило недовольство Лавана и его сыновей: укоризненные речи последних Иакову и недружелюбное отношение к нему Лавана, «забывшего сказанное им прежде (30:27) Иакову: «за тебя Господь благословил меня» (Злат., Бес. 57:609), — создают Иакову столь же тяжелое положение в Харране, какое ранее было у него на родине, и теперь мысль его решительно обращается к последней. Божественное же откровение, повелевавшее Иакову возвратиться в Ханаан, исторгавшее его также и от опасности со стороны Лавана, как некогда спасен он был от ненависти Исава, окончательно утверждает Иакова в необходимости возвращения на родину. Намерение свое с пространной мотивировкой Иаков сообщает (ст. 4–16) Рахили и Лии и получает их согласие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-17: Jacob's Departure.B. C. 1739.
1 And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory. 2 And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. 3 And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee. 4 And Jacob sent and called Rachel and Leah to the field unto his flock, 5 And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me. 6 And ye know that with all my power I have served your father. 7 And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me. 8 If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked. 9 Thus God hath taken away the cattle of your father, and given them to me. 10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled. 11 And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. 12 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee. 13 I am the God of Beth-el, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred. 14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house? 15 Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. 16 For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do.
Jacob is here taking up a resolution immediately to quit his uncle's service, to take what he had and go back to Canaan. This resolution he took up upon a just provocation, by divine direction, and with the advice and consent of his wives.
I. Upon a just provocation; for Laban and his sons had become very cross and ill-natured towards him, so that he could not stay among them with safety or satisfaction.
1. Laban's sons showed their ill-will in what they said, v. 1. It should seem they said it in Jacob's hearing, with a design to vex him. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. Observe, (1.) How greatly they magnify Jacob's prosperity: He has gotten all this glory. And what was this glory that they made so much ado about? It was a parcel of brown sheep and speckled goats (and perhaps the fine colours made them seem more glorious), and some camels and asses, and such like trading; and this was all this glory. Note, Riches are glorious things in the eyes of carnal people, while to all those that are conversant with heavenly things they have no glory in comparison with the glory which excelleth. Men's over-valuing worldly wealth is that fundamental error which is the root of covetousness, envy, and all evil. (2.) How basely they reflect upon Jacob's fidelity, as if what he had he had not gotten honestly: Jacob has taken away all that was our father's. Not all, surely. What had become of those cattle which were committed to the custody of Laban's sons, and sent three days' journey off? ch. xxx. 35, 36. They mean all that was committed to him; but, speaking invidiously, they express themselves thus generally. Note, [1.] Those that are ever so careful to keep a good conscience cannot always be sure of a good name. [2.] This is one of the vanities and vexations which attend outward prosperity, that it makes a man to be envied of his neighbors (Eccl. iv. 4), and who can stand before envy? Prov. xxvii. 4. Whom Heaven blesses hell curses, and all its children on earth.
2. Laban himself said little, but his countenance was not towards Jacob as it used to be; and Jacob could not but take notice of it, v. 2, 5. He was but a churl at the best, but now he was more churlish than formerly. Note, Envy is a sin that often appears in the countenance; hence we read of an evil eye, Prov. xxiii. 6. Sour looks may do a great deal towards the ruin of peace and love in a family, and the making of those uneasy of whose comfort we ought to be tender. Laban's angry countenance lost him the greatest blessing his family ever had, and justly.
II. By divine direction and under the convoy of a promise: The Lord said unto Jacob, Return, and I will be with thee, v. 3. Though Jacob had met with very hard usage here, yet he would not quit his place till God bade him. He came thither by orders from Heaven, and there he would stay till he was ordered back. Note, It is our duty to set ourselves, and it will be our comfort to see ourselves, under God's guidance, both in our going out and in our coming in. The direction he had from Heaven is more fully related in the account he gives of it to his wives (v. 10-13), where he tells them of a dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God, in that dream (for I suppose the dream spoken of v. 10 and that v. 11 to be the same), took notice of the workings of his fancy in his sleep, and instructed him, so that it was not by chance, or by his own policy, that he obtained that great advantage; but, 1. By the providence of God, who had taken notice of the hardships Laban had put upon him, and took this way to recompense him: "For I have seen all the Laban doeth unto thee, and herein I have an eye to that." Note, There is more of equity in the distributions of the divine providence than we are aware of, and by them the injured are recompensed really, though perhaps insensibly. Nor was it only by the justice of providence that Jacob was thus enriched, but, 2. In performance of the promise intimated in what is said v. 13, I am the God of Beth-el, This was the place where the covenant was renewed with him. Note, Worldly prosperity and success are doubly sweet and comfortable when we see them flowing, not from common providence, but from covenant-love, to perform the mercy promised--when we have them from God as the God of Beth-el, from those promises of the life which now is that belong to godliness. Jacob, even when he had this hopeful prospect of growing rich with Laban, must think of returning. When the world begins to smile upon us we must remember it is not our home. Now arise (v. 13) and return, (1.) To thy devotions in Canaan, the solemnities of which had perhaps been much intermitted while he was with Laban. The times of this servitude God had winked at; but now, "Return to the place where thou anointedst the pillar and vowedst the vow. Now that thou beginnest to grow rich it is time to think of an altar and sacrifices again." (2.) To thy comforts in Canaan: Return to the land of thy kindred. He was here among his near kindred; but those only he must look upon as his kindred in the best sense, the kindred he must live and die with, to whom pertained the covenant. Note, The heirs of Canaan must never reckon themselves at home till they come thither, however they may seem to take root here.
III. With the knowledge and consent of his wives. Observe,
1. He sent for Rachel and Leah to him to the field (v. 4), that he might confer with them more privately, or because one would not come to the other's apartment and he would willingly talk with them together, or because he had work to do in the field which he would not leave. Note, Husbands that love their wives will communicate their purposes and intentions to them. Where there is a mutual affection there will be a mutual confidence. And the prudence of the wife should engage the heart of her husband to trust in her, Prov. xxxi. 11. Jacob told his wives, (1.) How faithfully he had served their father, v. 6. Note, If others do not do their duty to us, yet we shall have the comfort of having done ours to them. (2.) How unfaithfully their father had dealt with him v. 7. He would never keep to any bargain that he made with him, but, after the first year, still as he saw Providence favour Jacob with the colour agreed on, every half year of the remaining five he changed it for some other colour, which made it ten times; as if he thought not only to deceive Jacob, but the divine Providence, which manifestly smiled upon him. Note, Those that deal honestly are not always honestly dealt with. (3.) How God had owned him notwithstanding. He had protected him from Laban's ill-will: God suffered him not to hurt me. Note, Those that keep close to God shall be kept safely by him. He had also provided plentifully for him, notwithstanding Laban's design to ruin him: God has taken away the cattle of your father, and given them to me, v. 9. Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their serving the Egyptians, with their spoils. Note, God is not unrighteous to forget his people's work and labour of love, though men be so, Heb. vi. 10. Providence has ways of making those honest in the event that are not so in their design. Note, further, The wealth of the sinner is laid up for the just, Prov. xiii. 22. (4.) He told them of the command God had given him, in a dream, to return to his own country (v. 13), that they might not suspect his resolution to arise from inconstancy, or any disaffection to their country or family, but might see it to proceed from a principle of obedience to his God, and dependence on him.
2. His wives cheerfully consented to his resolution. They also brought forward their grievances, complaining that their father had been not only unkind, but unjust, to them (v. 14-16), that he looked upon them as strangers, and was without natural affection towards them; and, whereas Jacob had looked upon the wealth which God had transferred from Laban to him as his wages, they looked upon it as their portions; so that, both ways, God forced Laban to pay his debts, both to his servant and to his daughters. So then it seemed, (1.) They were weary of their own people and their father's house, and could easily forget them. Note, This good use we should make of the unkind usage we meet with from the world, we should sit the more loose to it, and be willing to leave it and desirous to be at home. (2.) They were willing to go along with their husband, and put themselves with him under the divine direction: Whatsoever God hath said unto thee do. Note, Those wives that are their husband's meet helps will never be their hindrances in doing that to which God calls them.
Adam Clarke: Commentary on the Bible - 1831
31:1: And he heard the words of Laban's sons - The multiplication of Jacob's cattle, and the decrease and degeneracy of those of Laban, were sufficient to arouse the jealousy of Laban's sons. This, with Laban's unfair treatment, and the direction he received from God, determined him to return to his own country.
Hath he gotten all this glory - All these riches, this wealth, or property. The original word כבד signifies both to be rich and to be heavy; and perhaps for this simple reason, that riches ever bring with them heavy weight and burden of cares and anxieties.
Albert Barnes: Notes on the Bible - 1834
31:1-13
Circumstances at length induce Jacob to propose flight to his wives. His prosperity provokes the envy and slander of Laban's sons, and Laban himself becomes estranged. The Lord now commands Jacob to return, and promises him his presence to protect him. Jacob now opens his mind fully to Rachel and Leah. Rachel, we observe, is put first. Several new facts come out in his discourse to them. Ye know - Jacob appeals to his wives on this point - "that with all my might I served your father." He means, of course, to the extent of his engagement. During the last six years he was to provide for his own house, as the Lord permitted him, with the full knowledge and concurrence of Laban. Beyond this, which is a fair and acknowledged exception, he has been faithful in keeping the cattle of Laban. "Your father deceived me, and changed my wages ten times;" that is, as often as he could.
If, at the end of the first year, he found that Jacob had gained considerably, though he began with nothing, he might change his wages every following half-year, and so actually change them ten times in five years. In this case, the preceding chapter only records his original expedients, and then states the final result. "God suffered him not to hurt me." Jacob, we are to remember, left his hire to the providence of God. He thought himself bound at the same time to use all legitimate means for the attainment of the desired end. His expedients may have been perfectly legitimate in the circumstances, but they were evidently of no avail without the divine blessing. And they would become wholly ineffectual when his wages were changed. Hence, he says, God took the cattle and gave them to me. Jacob seems here to record two dreams, the former of which is dated at the rutting season. The dream indicates the result by a symbolic representation, which ascribes it rather to the God of nature than to the man of art. The second dream makes allusion to the former as a process still going on up to the present time. This appears to be an encouragement to Jacob now to commit himself to the Lord on his way home. The angel of the Lord, we observe, announces himself as the God of Bethel, and recalls to Jacob the pillar and the vow. The angel, then, is Yahweh manifesting himself to human apprehension.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:1: Jacob: Gen 31:8, Gen 31:9; Job 31:31; Psa 57:4, Psa 64:3, Psa 64:4, Psa 120:3-5; Pro 14:30, Pro 27:4; Ecc 4:4; Eze 16:44; Tit 3:3
glory: "Glory" is here used for "wealth," riches, or property; since those who possess riches, generally make them the subject of glory. The original word cavod, signifies both "glory" and "weight." Gen 45:13; Est 5:11; Job 31:24, Job 31:25; Psa 17:14, Psa 49:16, Psa 49:17; Ecc 4:4; Isa 5:14; Jer 9:23; Mat 4:8; Ti1 6:4; Pe1 1:24
Carl Friedrich Keil and Franz Delitzsch
31:1
The Flight. - Through some angry remarks of Laban's sons with reference to his growing wealth, and the evident change in the feelings of Laban himself towards him (Gen 31:1, Gen 31:2), Jacob was inwardly prepared for the termination of his present connection with Laban; and at the same time he received instructions from Jehovah, to return to his home, together with a promise of divine protection. In consequence of this, he sent for Rachel and Leah to come to him in the field, and explained to them (Gen 31:4-13), how their father's disposition had changed towards him, and how he had deceived him in spite of the service he had forced out of him, and had altered his wages ten times; but that the God of his father had stood by him, and had transferred to him their father's cattle, and now at length had directed him to return to his home.
Geneva 1599
31:1 And he heard the (a) words of Laban's sons, saying, Jacob hath taken away all that [was] our father's; and of [that] which [was] our father's hath he gotten all this glory.
(a) The children put in words what the father disguised in his heart for the covetous think that whatever they cannot take, is taken from them.
John Gill
31:1 And he heard the words of Laban's sons,.... That is, Jacob, as is expressed in the Septuagint and Syriac versions, either with his own ears, overhearing their discourse in their tents, or in the field, or from the report of others, his wives or some of his friends, who thought proper to acquaint him with it; these were the sons of Laban, who had the care of the cattle committed to them, separated by the direction of Jacob, and with the consent of Laban, Gen 30:35,
saying, Jacob hath taken away all that was our father's; meaning not precisely all that their father had, for that would have been a downright lie; for what was become of them that were committed to their care? besides, we afterwards read of Laban's shearing his sheep, Gen 31:19; but that all that Jacob had was their father's, and he had taken it away from him, if not by force and stealth, yet by fraud; and so Jacob might fear he would treat him in an ill manner, and therefore began to think it was high time for him to be gone:
and of that which was our father's hath he gotten all the glory; his many servants, numerous cattle, sheep, camels and asses, in which carnal men place all their happiness; or those riches, as the Targum of Jonathan, by which he got the name and glory of a rich man among men: and it was so far true what they say, that it was out of their father's flock that Jacob got all his increase; but then it was according to a covenant that Laban and he entered into, and therefore was obtained in a just and lawful manner.
John Wesley
31:1 It should seem they said it in Jacob's hearing. The last chapter began with Rachel's envying Leah; this begins with Laban's sons envying Jacob. He has gotten all his glory - And what was this glory? It was a parcel of brown sheep and speckled goats, and some camels and asses. Jacob has taken away all that was our fathers - Not all, sure; what was become of those cattle which were committed to the custody of Laban's sons, and sent three days journey off?
Robert Jamieson, A. R. Fausset and David Brown
31:1 ENVY OF LABAN AND SONS. (Gen. 31:1-21)
he heard the words of Laban's sons--It must have been from rumor that Jacob got knowledge of the invidious reflections cast upon him by his cousins; for they were separated at the distance of three days' journey.
31:231:2: Եւ ետես Յակոբ զերեսս Լաբանու, եւ ահա՝ ո՛չ էին ընդ նմա որպէս յերեկն եւ յեռանդ[276]։ [276] Յօրինակին պակասէր. Ոչ էին ընդ նմա որպէս։
2 Յակոբը նայելով Լաբանի դէմքին՝ հասկացաւ, որ նա իր հետ այնպէս բարեացակամ չէ, ինչպէս առաջներում էր:
2 Յակոբ Լաբանին երեսը տեսաւ եւ ահա իրեն երէկուան ու միւս օրուան պէս չէր։
Եւ ետես Յակոբ զերեսս Լաբանու, եւ ահա ոչ էին ընդ նմա որպէս յերէկն եւ յեռանդ:

31:2: Եւ ետես Յակոբ զերեսս Լաբանու, եւ ահա՝ ո՛չ էին ընդ նմա որպէս յերեկն եւ յեռանդ[276]։
[276] Յօրինակին պակասէր. Ոչ էին ընդ նմա որպէս։
2 Յակոբը նայելով Լաբանի դէմքին՝ հասկացաւ, որ նա իր հետ այնպէս բարեացակամ չէ, ինչպէս առաջներում էր:
2 Յակոբ Լաբանին երեսը տեսաւ եւ ահա իրեն երէկուան ու միւս օրուան պէս չէր։
zohrab-1805▾ eastern-1994▾ western am▾
31:22: И увидел Иаков лице Лавана, и вот, оно не таково к нему, как было вчера и третьего дня.
31:2 καὶ και and; even εἶδεν ειδω realize; have idea Ιακωβ ιακωβ Iakōb; Iakov τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the Λαβαν λαβαν and; even ἰδοὺ ιδου see!; here I am οὐκ ου not ἦν ειμι be πρὸς προς to; toward αὐτὸν αυτος he; him ὡς ως.1 as; how ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third ἡμέραν ημερα day
31:2 וַ wa וְ and יַּ֥רְא yyˌar ראה see יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face לָבָ֑ן lāvˈān לָבָן Laban וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold אֵינֶנּ֛וּ ʔênennˈû אַיִן [NEG] עִמֹּ֖ו ʕimmˌô עִם with כִּ ki כְּ as תְמֹ֥ול ṯᵊmˌôl תְּמֹול yesterday שִׁלְשֹֽׁום׃ šilšˈôm שִׁלְשֹׁום day before yesterday
31:2. animadvertit quoque faciem Laban quod non esset erga se sicut heri et nudius tertiusAnd perceiving also that Laban's countenance was not towards him as yesterday and the other day,
2. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime.
31:2. Likewise, he observed that Laban’s face was not the same toward him as it was yesterday and the day before.
31:2. And Jacob beheld the countenance of Laban, and, behold, it [was] not toward him as before.
And Jacob beheld the countenance of Laban, and, behold, it [was] not toward him as before:

2: И увидел Иаков лице Лавана, и вот, оно не таково к нему, как было вчера и третьего дня.
31:2
καὶ και and; even
εἶδεν ειδω realize; have idea
Ιακωβ ιακωβ Iakōb; Iakov
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
Λαβαν λαβαν and; even
ἰδοὺ ιδου see!; here I am
οὐκ ου not
ἦν ειμι be
πρὸς προς to; toward
αὐτὸν αυτος he; him
ὡς ως.1 as; how
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
ἡμέραν ημερα day
31:2
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֣י pᵊnˈê פָּנֶה face
לָבָ֑ן lāvˈān לָבָן Laban
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
אֵינֶנּ֛וּ ʔênennˈû אַיִן [NEG]
עִמֹּ֖ו ʕimmˌô עִם with
כִּ ki כְּ as
תְמֹ֥ול ṯᵊmˌôl תְּמֹול yesterday
שִׁלְשֹֽׁום׃ šilšˈôm שִׁלְשֹׁום day before yesterday
31:2. animadvertit quoque faciem Laban quod non esset erga se sicut heri et nudius tertius
And perceiving also that Laban's countenance was not towards him as yesterday and the other day,
31:2. Likewise, he observed that Laban’s face was not the same toward him as it was yesterday and the day before.
31:2. And Jacob beheld the countenance of Laban, and, behold, it [was] not toward him as before.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:2: countenance: Gen 4:5; Deu 28:54; Sa1 18:9-11; Dan 3:19
it was: Gen 30:27
as before: Heb. as yesterday and the day before, Exo 4:10; Deu 19:4; Sa1 19:7 *marg.
John Gill
31:2 And Jacob beheld the countenance of Laban,.... Upon this he observed Laban's looks, that he might gather from thence how he took his prosperity; what were his thoughts about it, and what he might expect from him on that account:
and, behold, it was not towards him as before; he said nothing to Jacob, nor charged him with robbing of him, or any false dealing with him, yet was uneasy at his growing prosperity; he put on sour looks, and an envious countenance, sad, and surly, and lowering; so that Jacob saw it foreboded no good to him, and therefore thought it most advisable to depart as soon as he could; though perhaps he first sought the Lord about it, who spoke to him as in Gen 31:3.
Robert Jamieson, A. R. Fausset and David Brown
31:2 And Jacob beheld the countenance of Laban--literally, "was not the same as yesterday, and the day before," a common Oriental form of speech. The insinuations against Jacob's fidelity by Laban's sons, and the sullen reserve, the churlish conduct, of Laban himself, had made Jacob's situation, in his uncle's establishment, most trying and painful. It is always one of the vexations attendant on worldly prosperity, that it excites the envy of others (Eccles 4:4); and that, however careful a man is to maintain a good conscience, he cannot always reckon on maintaining a good name, in a censorious world. This, Jacob experienced; and it is probable that, like a good man, he had asked direction and relief in prayer.
31:331:3: Եւ ասէ Տէր Աստուած ցՅակոբ. Դարձի՛ր յերկիր հօր քոյ եւ յազգ քո. եւ եղէց ընդ քեզ։
3 Տէր Աստուած ասաց Յակոբին. «Վերադարձի՛ր քո հօր երկիրը, քո ցեղի մօտ, եւ ես կը լինեմ քեզ հետ»:
3 Տէրը ըսաւ Յակոբին. «Քու հայրերուդ երկիրը ու քու ազգականներուդ դարձիր ու ես քեզի հետ պիտի ըլլամ»։
Եւ ասէ Տէր [413]Աստուած ցՅակոբ. Դարձիր յերկիր հօր քո եւ յազգ քո, եւ եղէց ընդ քեզ:

31:3: Եւ ասէ Տէր Աստուած ցՅակոբ. Դարձի՛ր յերկիր հօր քոյ եւ յազգ քո. եւ եղէց ընդ քեզ։
3 Տէր Աստուած ասաց Յակոբին. «Վերադարձի՛ր քո հօր երկիրը, քո ցեղի մօտ, եւ ես կը լինեմ քեզ հետ»:
3 Տէրը ըսաւ Յակոբին. «Քու հայրերուդ երկիրը ու քու ազգականներուդ դարձիր ու ես քեզի հետ պիտի ըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
31:33: И сказал Господь Иакову: возвратись в землю отцов твоих и на родину твою; и Я буду с тобою.
31:3 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Ιακωβ ιακωβ Iakōb; Iakov ἀποστρέφου αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the γῆν γη earth; land τοῦ ο the πατρός πατηρ father σου σου of you; your καὶ και and; even εἰς εις into; for τὴν ο the γενεάν γενεα generation σου σου of you; your καὶ και and; even ἔσομαι ειμι be μετὰ μετα with; amid σοῦ σου of you; your
31:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob שׁ֛וּב šˈûv שׁוב return אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אֲבֹותֶ֖יךָ ʔᵃvôṯˌeʸḵā אָב father וּ û וְ and לְ lᵊ לְ to מֹולַדְתֶּ֑ךָ môlaḏtˈeḵā מֹולֶדֶת offspring וְ wᵊ וְ and אֶֽהְיֶ֖ה ʔˈehyˌeh היה be עִמָּֽךְ׃ ʕimmˈāḵ עִם with
31:3. maxime dicente sibi Domino revertere in terram patrum tuorum et ad generationem tuam eroque tecumEspecially the Lord saying to him: Return into the land of thy fathers, and to thy kindred, and I will be with thee.
3. And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.
31:3. Most importantly, the Lord was saying to him, “Return to the land of your fathers and to your generation, and I will be with you.”
31:3. And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.
And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee:

3: И сказал Господь Иакову: возвратись в землю отцов твоих и на родину твою; и Я буду с тобою.
31:3
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Ιακωβ ιακωβ Iakōb; Iakov
ἀποστρέφου αποστρεφω turn away; alienate
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
καὶ και and; even
εἰς εις into; for
τὴν ο the
γενεάν γενεα generation
σου σου of you; your
καὶ και and; even
ἔσομαι ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
31:3
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
שׁ֛וּב šˈûv שׁוב return
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אֲבֹותֶ֖יךָ ʔᵃvôṯˌeʸḵā אָב father
וּ û וְ and
לְ lᵊ לְ to
מֹולַדְתֶּ֑ךָ môlaḏtˈeḵā מֹולֶדֶת offspring
וְ wᵊ וְ and
אֶֽהְיֶ֖ה ʔˈehyˌeh היה be
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
31:3. maxime dicente sibi Domino revertere in terram patrum tuorum et ad generationem tuam eroque tecum
Especially the Lord saying to him: Return into the land of thy fathers, and to thy kindred, and I will be with thee.
31:3. Most importantly, the Lord was saying to him, “Return to the land of your fathers and to your generation, and I will be with you.”
31:3. And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.
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Adam Clarke: Commentary on the Bible - 1831
31:3: And the Lord said unto Jacob, Return - and I will be with thee - I will take the same care of thee in thy return, as I took of thee on thy way to this place. The Targum reads, My Word shall be for thy help, see Gen 15:1. A promise of this kind was essentially necessary for the encouragement of Jacob, especially at this time; and no doubt it was a powerful means of support to him through the whole journey; and it was particularly so when he heard that his brother was coming to meet him, with four hundred men in his retinue, Gen 32:6. At that time he went and pleaded the very words of this promise with God, Gen 32:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:3: Return: Gen 28:15, Gen 28:20, Gen 21-29:15, Gen 32:9, Gen 35:1, Gen 46:2, Gen 46:3, Gen 50:24; Psa 46:1, Psa 50:15, Psa 90:15
land: Gen 31:13, Gen 31:18, Gen 13:15, Gen 26:3-5, Gen 28:4, Gen 28:13, Gen 28:15, Gen 30:25
with thee: Gen 21:22, Gen 26:24, Gen 28:15, Gen 32:9; Isa 41:10; Heb 13:5
John Gill
31:3 And the Lord said unto Jacob,.... In answer to a prayer of his; or seeing what difficulties and discouragements Jacob laboured under, he appeared unto him for his encouragement and instruction how to proceed:
return unto the land of thy fathers; the land of Canaan, given to Abraham and Isaac by promise:
and to thy kindred: his father and mother, and brother, who all dwelt in the land of Canaan at this time, or as many as were living: or "to thy nativity" (w), the place where he was born, and to which he must have a natural desire to return: and
I will be with thee; to protect him from any injury that might be attempted to be done unto him, either by Laban or Esau.
(w) "ad natale solum", Tigurine version; "ad nativitatem tuam", Vatablus, Drusius.
John Wesley
31:3 The Lord said unto Jacob, Return and I will be with thee - though Jacob had met with very hard usage, yet he would not quit his place 'till God bid him. He came thither by orders from heaven, and there he would slay 'till he was ordered back. The direction he had from heaven is more fully related in the account he gives of it to his wives, where he tells them of the dream he had about the cattle, and the wonderful increase of those of his colour; and how the angel of God in that dream instructed him that it was not by chance, nor by his own policy, that he obtained that great advantage but by the providence of God, who had taken notice of the hardships Laban had put upon him, and in performance of his promise.
Robert Jamieson, A. R. Fausset and David Brown
31:3 the Lord said . . . Return unto the land of thy fathers--Notwithstanding the ill usage he had received, Jacob might not have deemed himself at liberty to quit his present sphere, under the impulse of passionate fretfulness and discontent. Having been conducted to Haran by God (Gen 28:15) and having got a promise that the same heavenly Guardian would bring him again into the land of Canaan, he might have thought he ought not to leave it, without being clearly persuaded as to the path of duty. So ought we to set the Lord before us, and to acknowledge Him in all our ways, our journeys, our settlements, and plans in life.
31:431:4: Եւ յղեաց Յակոբ, եւ կոչեաց զՌաքէլ եւ զԼիա ՚ի դաշտ անդր՝ ուր էին խաշինքն[277]։ [277] Այլք. Ուր խաշինքն էին։
4 Յակոբը մարդ ուղարկեց եւ Ռաքէլին ու Լիային կանչեց այն դաշտը, ուր հօտերն էին գտնւում:
4 Յակոբ մէկը ղրկեց ու Ռաքէլը եւ Լիան դաշտը իր հօտերուն քով կանչել տուաւ
Եւ յղեաց Յակոբ եւ կոչեաց զՌաքէլ եւ զԼիա ի դաշտ անդր ուր խաշինքն էին:

31:4: Եւ յղեաց Յակոբ, եւ կոչեաց զՌաքէլ եւ զԼիա ՚ի դաշտ անդր՝ ուր էին խաշինքն[277]։
[277] Այլք. Ուր խաշինքն էին։
4 Յակոբը մարդ ուղարկեց եւ Ռաքէլին ու Լիային կանչեց այն դաշտը, ուր հօտերն էին գտնւում:
4 Յակոբ մէկը ղրկեց ու Ռաքէլը եւ Լիան դաշտը իր հօտերուն քով կանչել տուաւ
zohrab-1805▾ eastern-1994▾ western am▾
31:44: И послал Иаков, и призвал Рахиль и Лию в поле, к [стаду] мелкого скота своего,
31:4 ἀποστείλας αποστελλω send off / away δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ἐκάλεσεν καλεω call; invite Ραχηλ ραχηλ Rachel καὶ και and; even Λειαν λεια into; for τὸ ο the πεδίον πεδιον where τὰ ο the ποίμνια ποιμνιον flock
31:4 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and יִּקְרָ֖א yyiqrˌā קרא call לְ lᵊ לְ to רָחֵ֣ל rāḥˈēl רָחֵל Rachel וּ û וְ and לְ lᵊ לְ to לֵאָ֑ה lēʔˈā לֵאָה Leah הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field אֶל־ ʔel- אֶל to צֹאנֹֽו׃ ṣōnˈô צֹאן cattle
31:4. misit et vocavit Rahel et Liam in agrum ubi pascebat gregesHe sent, and called Rachel and Lia into the field, where he fed the flocks,
4. And Jacob sent and called Rachel and Leah to the field unto his flock,
31:4. He sent and called for Rachel and Leah, in the field where he pastured the flocks,
31:4. And Jacob sent and called Rachel and Leah to the field unto his flock,
And Jacob sent and called Rachel and Leah to the field unto his flock:

4: И послал Иаков, и призвал Рахиль и Лию в поле, к [стаду] мелкого скота своего,
31:4
ἀποστείλας αποστελλω send off / away
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἐκάλεσεν καλεω call; invite
Ραχηλ ραχηλ Rachel
καὶ και and; even
Λειαν λεια into; for
τὸ ο the
πεδίον πεδιον where
τὰ ο the
ποίμνια ποιμνιον flock
31:4
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
יִּקְרָ֖א yyiqrˌā קרא call
לְ lᵊ לְ to
רָחֵ֣ל rāḥˈēl רָחֵל Rachel
וּ û וְ and
לְ lᵊ לְ to
לֵאָ֑ה lēʔˈā לֵאָה Leah
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
אֶל־ ʔel- אֶל to
צֹאנֹֽו׃ ṣōnˈô צֹאן cattle
31:4. misit et vocavit Rahel et Liam in agrum ubi pascebat greges
He sent, and called Rachel and Lia into the field, where he fed the flocks,
31:4. He sent and called for Rachel and Leah, in the field where he pastured the flocks,
31:4. And Jacob sent and called Rachel and Leah to the field unto his flock,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Жен своих Иаков вызывает на поле, чтобы сообщаемое им решение его не оглашено было преждевременно; при этом любимая Рахиль называется ранее Лии. Стада Лавана Иаков нашел возможным оставить и быть при собственном скоте.
Adam Clarke: Commentary on the Bible - 1831
31:4: Jacob sent and called Rachel and Leah - He had probably been at some considerable distance with the flocks; and for the greater secrecy, he rather sends for them to the field, to consult them on this most momentous affair, than visit them in their tents, where probably some of the family of Laban might overhear their conversation, though Laban himself was at the time three days' journey off. It is possible that Jacob shore his sheep at the same time; and that he sent for his wives and household furniture to erect tents on the spot, that they might partake of the festivities usual on such occasions. Thus they might all depart without being suspected.
John Gill
31:4 And Jacob sent,.... Having this encouragement and direction from the Lord, which seems to have been given him in the field, while he was attending his flocks, he dispatched a messenger home to his wives, one of his servants or under shepherds. The Targum of Jonathan says it was his son Naphtali, whom he sent, because he was a swift messenger; the Targumist alludes to Gen 49:21; but the former is more probable:
and called Rachel and Leah; Rachel is mentioned first, as being his proper and lawful wife, and is only called so, Gen 46:19; and it was for her sake Jacob had Leah. Jacob, like a prudent man and an affectionate husband, thought proper to acquaint his wives with his case, and advise with them, and neither leave them nor take them away suddenly and by force; and therefore sent for them:
to the field unto his flock; where he was feeding his flock: this he might do for divers reasons; he might not judge it so proper and convenient to go home to them, since it might be difficult to get one of them to come to the apartment of the other; and it was proper they should be together, and that might cause some suspicion in Laban's family, who might listen to overhear what passed between them; and besides, he might be afraid of Laban and his sons, that being in such an ill temper they would lay violent hands on him, and do him a mischief; and therefore he sent for his wives to him in the field, where they could more privately and freely converse together, without being overheard or interrupted, and the flock in the mean while not neglected.
John Wesley
31:4 And Jacob sent for Rachel and Leah to the field - That he might discourse with them more privately.
Robert Jamieson, A. R. Fausset and David Brown
31:4 Jacob sent and called Rachel and Leah--His wives and family were in their usual residence. Whether he wished them to be present at the festivities of sheep shearing, as some think; or, because he could not leave his flock, he called them both to come to him, in order that, having resolved on immediate departure, he might communicate his intentions. Rachel and Leah only were called, for the other two wives, being secondary and still in a state of servitude, were not entitled to be taken into account. Jacob acted the part of a dutiful husband in telling them his plans; for husbands that love their wives should consult with them and trust in them (Prov 31:11).
31:531:5: Եւ ասէ ցնոսա. Տեսանեմ ես զերեսս հօր ձերոյ, զի ո՛չ են ընդ իս որպէս յերեկն եւ յեռանդ։ Եւ Աստուած հօր իմոյ է՛ր ընդ իս։
5 Նա նրանց ասաց. «Նայելով ձեր հօր դէմքին՝ զգում եմ, որ նա ինձ հետ այնպէս բարեացակամ չէ, ինչպէս առաջներում էր: Սակայն իմ հօր Աստուածը ինձ հետ է:
5 Ու ըսաւ անոնց. «Ես ձեր հօրը երեսը կը տեսնեմ, որ ինծի երէկուան ու միւս օրուան պէս չէ. բայց իմ հօրս Աստուածը ինծի հետ եղաւ։
եւ ասէ ցնոսա. Տեսանեմ ես զերեսս հօր ձերոյ, զի ոչ են ընդ իս որպէս յերէկն եւ յեռանդ. եւ Աստուած հօր իմոյ էր ընդ իս:

31:5: Եւ ասէ ցնոսա. Տեսանեմ ես զերեսս հօր ձերոյ, զի ո՛չ են ընդ իս որպէս յերեկն եւ յեռանդ։ Եւ Աստուած հօր իմոյ է՛ր ընդ իս։
5 Նա նրանց ասաց. «Նայելով ձեր հօր դէմքին՝ զգում եմ, որ նա ինձ հետ այնպէս բարեացակամ չէ, ինչպէս առաջներում էր: Սակայն իմ հօր Աստուածը ինձ հետ է:
5 Ու ըսաւ անոնց. «Ես ձեր հօրը երեսը կը տեսնեմ, որ ինծի երէկուան ու միւս օրուան պէս չէ. բայց իմ հօրս Աստուածը ինծի հետ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:55: и сказал им: я вижу лице отца вашего, что оно ко мне не таково, как было вчера и третьего дня; но Бог отца моего был со мною;
31:5 καὶ και and; even εἶπεν επω say; speak αὐταῖς αυτος he; him ὁρῶ οραω view; see ἐγὼ εγω I τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the πατρὸς πατηρ father ὑμῶν υμων your ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be πρὸς προς to; toward ἐμοῦ εμου my ὡς ως.1 as; how ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third ἡμέραν ημερα day ὁ ο the δὲ δε though; while θεὸς θεος God τοῦ ο the πατρός πατηρ father μου μου of me; mine ἦν ειμι be μετ᾿ μετα with; amid ἐμοῦ εμου my
31:5 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֗ן lāhˈen לְ to רֹאֶ֤ה rōʔˈeh ראה see אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face אֲבִיכֶ֔ן ʔᵃvîḵˈen אָב father כִּֽי־ kˈî- כִּי that אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG] אֵלַ֖י ʔēlˌay אֶל to כִּ ki כְּ as תְמֹ֣ל ṯᵊmˈōl תְּמֹול yesterday שִׁלְשֹׁ֑ם šilšˈōm שִׁלְשֹׁום day before yesterday וֵֽ wˈē וְ and אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) אָבִ֔י ʔāvˈî אָב father הָיָ֖ה hāyˌā היה be עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
31:5. dixitque eis video faciem patris vestri quod non sit erga me sicut heri et nudius tertius Deus autem patris mei fuit mecumAnd said to them: I see your father's countenance is not towards me as yesterday and the other day: but the God of my father hath been with me.
5. and said unto them, I see your father’s countenance, that it is not toward me as beforetime; but the God of my father hath been with me.
31:5. and he said to them: “I see that your father’s face is not the same toward me as it was yesterday and the day before. But the God of my father has been with me.
31:5. And said unto them, I see your father’s countenance, that it [is] not toward me as before; but the God of my father hath been with me.
And said unto them, I see your father' s countenance, that it [is] not toward me as before; but the God of my father hath been with me:

5: и сказал им: я вижу лице отца вашего, что оно ко мне не таково, как было вчера и третьего дня; но Бог отца моего был со мною;
31:5
καὶ και and; even
εἶπεν επω say; speak
αὐταῖς αυτος he; him
ὁρῶ οραω view; see
ἐγὼ εγω I
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
πατρὸς πατηρ father
ὑμῶν υμων your
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
πρὸς προς to; toward
ἐμοῦ εμου my
ὡς ως.1 as; how
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
ἡμέραν ημερα day
ο the
δὲ δε though; while
θεὸς θεος God
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
ἦν ειμι be
μετ᾿ μετα with; amid
ἐμοῦ εμου my
31:5
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֗ן lāhˈen לְ to
רֹאֶ֤ה rōʔˈeh ראה see
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֣י pᵊnˈê פָּנֶה face
אֲבִיכֶ֔ן ʔᵃvîḵˈen אָב father
כִּֽי־ kˈî- כִּי that
אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG]
אֵלַ֖י ʔēlˌay אֶל to
כִּ ki כְּ as
תְמֹ֣ל ṯᵊmˈōl תְּמֹול yesterday
שִׁלְשֹׁ֑ם šilšˈōm שִׁלְשֹׁום day before yesterday
וֵֽ wˈē וְ and
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
אָבִ֔י ʔāvˈî אָב father
הָיָ֖ה hāyˌā היה be
עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
31:5. dixitque eis video faciem patris vestri quod non sit erga me sicut heri et nudius tertius Deus autem patris mei fuit mecum
And said to them: I see your father's countenance is not towards me as yesterday and the other day: but the God of my father hath been with me.
31:5. and he said to them: “I see that your father’s face is not the same toward me as it was yesterday and the day before. But the God of my father has been with me.
31:5. And said unto them, I see your father’s countenance, that it [is] not toward me as before; but the God of my father hath been with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Подготовляя жен к решимости оставить отца и идти в Ханаан, Иаков указывает:

1) на изменившиеся отношения к нему Лавана;
2) на собственную добросовестность и усердие в работе и
3) на содействие Божественное, которое проявилось в умножении стад Иакова и которое теперь призывает его к возвращению в Ханаан.

Иаков называет Творца неба и земли и Бога всего Богом отца своего, применяясь, может быть, к представлению жен своих о богах-идолах (какие, по ст. 31:19, были в доме Лавана), или же выражая, что Бог вселенной для него есть Бог обетований, данных отцам его (ср. Rosemuller, р. 481).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:5: I see: Gen 31:2, Gen 31:3
the God: Gen 31:3, Gen 31:13, Gen 31:42, Gen 31:53, Gen 32:9, Gen 48:15, Gen 50:17
Geneva 1599
31:5 And said unto them, I see your father's countenance, that it [is] not toward me as before; but the (b) God of my father hath been with me.
(b) The God whom my fathers worshipped.
John Gill
31:5 And said unto them, I see your father's countenance, that it is not towards me as before,.... See Gill on Gen 31:2; no notice is taken of what their brethren, the sons of Laban, had said:
but the God of my father hath been with me; not only by affording him his gracious presence with him, which supported him under all his troubles; but by his good providence prospering and succeeding him in his outward affairs, as well as he had lately appeared to him, and encouraged him to return to his own country.
31:631:6: Եւ դուք ինքնի՛ն գիտէք զի յամենայն զօրութենէ իմմէ ծառայեցի հօր ձերում։
6 Դուք ինքներդ էլ գիտէք, որ իմ ամբողջ ուժով ես ծառայեցի ձեր հօրը,
6 Եւ դուք գիտէք, որ ես իմ բոլոր զօրութիւնովս ձեր հօրը ծառայեցի.
Եւ դուք ինքնին գիտէք զի յամենայն զօրութենէ իմմէ ծառայեցի հօր ձերում:

31:6: Եւ դուք ինքնի՛ն գիտէք զի յամենայն զօրութենէ իմմէ ծառայեցի հօր ձերում։
6 Դուք ինքներդ էլ գիտէք, որ իմ ամբողջ ուժով ես ծառայեցի ձեր հօրը,
6 Եւ դուք գիտէք, որ ես իմ բոլոր զօրութիւնովս ձեր հօրը ծառայեցի.
zohrab-1805▾ eastern-1994▾ western am▾
31:66: вы сами знаете, что я всеми силами служил отцу вашему,
31:6 καὶ και and; even αὐταὶ αυτος he; him δὲ δε though; while οἴδατε οιδα aware ὅτι οτι since; that ἐν εν in πάσῃ πας all; every τῇ ο the ἰσχύι ισχυς force μου μου of me; mine δεδούλευκα δουλευω give allegiance; subject τῷ ο the πατρὶ πατηρ father ὑμῶν υμων your
31:6 וְ wᵊ וְ and אַתֵּ֖נָה ʔattˌēnā אַתֵּנָה you יְדַעְתֶּ֑ן yᵊḏaʕtˈen ידע know כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole כֹּחִ֔י kōḥˈî כֹּחַ strength עָבַ֖דְתִּי ʕāvˌaḏtî עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] אֲבִיכֶֽן׃ ʔᵃvîḵˈen אָב father
31:6. et ipsae nostis quod totis viribus meis servierim patri vestroAnd you know that I have served your father to the utmost of my power.
6. And ye know that with all my power I have served your father.
31:6. And you know that I have served your father with all my strength.
31:6. And ye know that with all my power I have served your father.
And ye know that with all my power I have served your father:

6: вы сами знаете, что я всеми силами служил отцу вашему,
31:6
καὶ και and; even
αὐταὶ αυτος he; him
δὲ δε though; while
οἴδατε οιδα aware
ὅτι οτι since; that
ἐν εν in
πάσῃ πας all; every
τῇ ο the
ἰσχύι ισχυς force
μου μου of me; mine
δεδούλευκα δουλευω give allegiance; subject
τῷ ο the
πατρὶ πατηρ father
ὑμῶν υμων your
31:6
וְ wᵊ וְ and
אַתֵּ֖נָה ʔattˌēnā אַתֵּנָה you
יְדַעְתֶּ֑ן yᵊḏaʕtˈen ידע know
כִּ֚י ˈkî כִּי that
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
כֹּחִ֔י kōḥˈî כֹּחַ strength
עָבַ֖דְתִּי ʕāvˌaḏtî עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִיכֶֽן׃ ʔᵃvîḵˈen אָב father
31:6. et ipsae nostis quod totis viribus meis servierim patri vestro
And you know that I have served your father to the utmost of my power.
31:6. And you know that I have served your father with all my strength.
31:6. And ye know that with all my power I have served your father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Иаков указывает на то, в чем фактически проявилось недоброжелательство к нему Лавана: он десять раз или вообще несколько раз — 10: раз употребляется в неопределенном смысле, как круглое число (напр., в Чис 14:22; Иов 19:3) — переменял условную награду (упрек этот Иаков после делает самому Лавану, ст. 41), по произволу сокращая размеры ее, несмотря на все усердие Иакова (ст. 6). Слав.: десять агнцев — перевод греч. twn deka amnwn, чтения ошибочного, — по предположению толкователей (Капелла, Бохарта и т. д.) вм. deka (Ахила: ariumouV; Vulg.: decem vicibus).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:6: Gen 31:38-42, Gen 30:29; Eph 6:5-8; Col 3:22-25; Tit 2:9, Tit 2:10; Pe1 2:18
Carl Friedrich Keil and Franz Delitzsch
31:6
אתּנה: the original form of the abbreviated אתּן, which is merely copied from the Pentateuch in Ex 13:11, Ex 13:20; Ex 34:17.
John Gill
31:6 And ye know, that with all my power I have served your father. With all faithfulness and uprightness; with all diligence and industry; with all wisdom and prudence; with all my might and main, contriving the best methods, and sparing no pains by day or night to take care of his flocks, and increase his substance: of this his wives had been witnesses for twenty years past, and to them he appeals for the truth of it; so that there was no just reason for their father's behaviour towards him.
Robert Jamieson, A. R. Fausset and David Brown
31:6 ye know that . . . I have served your father--Having stated his strong grounds of dissatisfaction with their father's conduct and the ill requital he had got for all his faithful services, he informed them of the blessing of God that had made him rich notwithstanding Laban's design to ruin him; and finally, of the command from God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family; but be convinced, that in resolving to depart, he acted from a principle of religious obedience.
31:731:7: Եւ հայր ձեր ընդհարաւ ընդ իս, եւ փոխեաց զվարձս իմ զտասն բծացդ. եւ ո՛չ ետ նմա Աստուած առնել ինձ չար։
7 բայց ձեր հայրը խաբեց ինձ, իմ վարձից տասը գառներ խլեց, սակայն Աստուած թոյլ չտուեց, որ նա ինձ վատութիւն անի:
7 Իսկ ձեր հայրը զիս խաբեց ու իմ վարձքս տասը անգամ փոխեց. բայց Աստուած չթողուց զանիկա, որ ինծի վնաս մը հասցնէ։
Եւ հայր ձեր ընդհարաւ ընդ իս, եւ փոխեաց զվարձս իմ [414]զտասն բծացդ``, եւ ոչ ետ նմա Աստուած առնել ինձ չար:

31:7: Եւ հայր ձեր ընդհարաւ ընդ իս, եւ փոխեաց զվարձս իմ զտասն բծացդ. եւ ո՛չ ետ նմա Աստուած առնել ինձ չար։
7 բայց ձեր հայրը խաբեց ինձ, իմ վարձից տասը գառներ խլեց, սակայն Աստուած թոյլ չտուեց, որ նա ինձ վատութիւն անի:
7 Իսկ ձեր հայրը զիս խաբեց ու իմ վարձքս տասը անգամ փոխեց. բայց Աստուած չթողուց զանիկա, որ ինծի վնաս մը հասցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:77: а отец ваш обманывал меня и раз десять переменял награду мою; но Бог не попустил ему сделать мне зло.
31:7 ὁ ο the δὲ δε though; while πατὴρ πατηρ father ὑμῶν υμων your παρεκρούσατό παρακρουω me καὶ και and; even ἤλλαξεν αλλασσω change τὸν ο the μισθόν μισθος wages μου μου of me; mine τῶν ο the δέκα δεκα ten ἀμνῶν αμνος lamb καὶ και and; even οὐκ ου not ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God κακοποιῆσαί κακοποιεω do bad με με me
31:7 וַ wa וְ and אֲבִיכֶן֙ ʔᵃvîḵˌen אָב father הֵ֣תֶל hˈēṯel תלל mock בִּ֔י bˈî בְּ in וְ wᵊ וְ and הֶֽחֱלִ֥ף hˈeḥᵉlˌif חלף come after אֶת־ ʔeṯ- אֵת [object marker] מַשְׂכֻּרְתִּ֖י maśkurtˌî מַשְׂכֹּרֶת wage עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten מֹנִ֑ים mōnˈîm מֹנֶה portion וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נְתָנֹ֣ו nᵊṯānˈô נתן give אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to הָרַ֖ע hārˌaʕ רעע be evil עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
31:7. sed pater vester circumvenit me et mutavit mercedem meam decem vicibus et tamen non dimisit eum Deus ut noceret mihiYea, your father also hath overreached me, and hath changes my wages ten times: and yet God hath not suffered him to hurt me.
7. And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
31:7. Even so, your father has circumvented me, and he has changed my wages ten times. And yet God has not permitted him to harm me.
31:7. And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me:

7: а отец ваш обманывал меня и раз десять переменял награду мою; но Бог не попустил ему сделать мне зло.
31:7
ο the
δὲ δε though; while
πατὴρ πατηρ father
ὑμῶν υμων your
παρεκρούσατό παρακρουω me
καὶ και and; even
ἤλλαξεν αλλασσω change
τὸν ο the
μισθόν μισθος wages
μου μου of me; mine
τῶν ο the
δέκα δεκα ten
ἀμνῶν αμνος lamb
καὶ και and; even
οὐκ ου not
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
κακοποιῆσαί κακοποιεω do bad
με με me
31:7
וַ wa וְ and
אֲבִיכֶן֙ ʔᵃvîḵˌen אָב father
הֵ֣תֶל hˈēṯel תלל mock
בִּ֔י bˈî בְּ in
וְ wᵊ וְ and
הֶֽחֱלִ֥ף hˈeḥᵉlˌif חלף come after
אֶת־ ʔeṯ- אֵת [object marker]
מַשְׂכֻּרְתִּ֖י maśkurtˌî מַשְׂכֹּרֶת wage
עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten
מֹנִ֑ים mōnˈîm מֹנֶה portion
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נְתָנֹ֣ו nᵊṯānˈô נתן give
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
הָרַ֖ע hārˌaʕ רעע be evil
עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
31:7. sed pater vester circumvenit me et mutavit mercedem meam decem vicibus et tamen non dimisit eum Deus ut noceret mihi
Yea, your father also hath overreached me, and hath changes my wages ten times: and yet God hath not suffered him to hurt me.
31:7. Even so, your father has circumvented me, and he has changed my wages ten times. And yet God has not permitted him to harm me.
31:7. And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:7: Changed my wages ten times - There is a strange diversity among the ancient versions, and ancient and modern interpreters, on the meaning of these words. The Hebrew is עשרת מנים asereth monim, which Aquila translates δεκα αριθμους ten numbers; Symmachus, δεκακις αριτμῳ, ten times in number; the Septuagint δεκα αμνων, ten lambs, with which Origen appears to agree. St. Augustine thinks that by ten lambs five years' wages is meant: that Laban had withheld from him all the party-coloured lambs which had been brought forth for five years, and because the ewes brought forth lambs twice in the year, bis gravidae pecudes, therefore the number ten is used, Jacob having been defrauded of his part of the produce of ten births. It is supposed that the Septuagint use lambs for years, as Virgil does aristas.
En unquam patrios longo post tempore fines,
Pauperis et tuguri congestum cespite culmen,
Post aliquot mea regna videns mirabor aristas?
Virg. Ec. i., ver. 68.
Thus inadequately translated by Dryden:
O must the wretched exiles ever mourn;
Nor, after length of rolling years, return?
Are we condemn'd by Fate's unjust decree,
No more our harvests and our homes to see?
Or shall we mount again the rural throng,
And rule the country, kingdoms once our own?
Here aristas, which signifies ears of corn, is put for harvest, harvest for autumn, and autumn for years. After all, it is most natural to suppose that Jacob uses the word ten times for an indefinite number, which we might safely translate frequently; and that it means an indefinite number in other parts of the sacred writings, is evident from Lev 26:26 : Ten women shall bake your bread in one oven. Ecc 7:19 : Wisdom strengtheneth the wise more than Ten mighty men the city. Num 14:22 : Because all these men have tempted me now these Ten times. Job 19:3 : These Ten times have ye reproached me. Zac 8:23 : In those days - Ten men shall take hold of the skirt of him that is a Jew. Rev 2:10 : Ye shall have tribulation Ten days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:7: ten times: The Hebrew, â sereth monim, is literally, as Aquila renders, "ten numbers;" and Symmachus, "ten times in number;" which probably implies an indefinite number. (See note on Gen 31:41.) Lev 26:26; Num 14:22; Neh 4:12; Job 19:8; Isa 4:1; Zac 8:23
God: Gen 31:29, Gen 20:6; Job 1:10; Psa 37:28, Psa 105:14, Psa 105:15; Isa 54:17
John Gill
31:7 And your father hath deceived me,.... In the bargain he had made with him about his wages for keeping his cattle the six years past, after the fourteen years' servitude were ended:
and changed my wages ten times; that is, either very often, many times, as the number ten is sometimes. Used for many, see Lev 26:26; or precisely ten times, since he repeats it afterwards in the same form to Laban's face, Gen 31:41; he had now served him six years upon a new bargain; that he should have all that were of such and such different colours, which were produced out of his flock of white sheep. Laban was at first highly pleased with it, as judging it would be a very good one to him, as he might reasonably think indeed: and it is highly probable he did not attempt any alteration the first year, but observing Jacob's cattle of the speckled sort, &c. prodigiously increasing, he did not choose to abide by the any longer. Now it must be observed, that the sheep in Mesopotamia, as in Italy (x), brought forth the young twice a year; so that every yeaning time, which was ten times in five years, Laban made an alteration in Jacob's wages; one time he would let him have only the speckled, and not the ringstraked; another time the ringstraked, and not the speckled; and so changed every time, according as he observed the prevailing colour was, as may be concluded from Gen 31:8,
but God suffered him not to hurt me; to hinder his prosperity, or having justice done him for his service; for whatsoever colour Laban chose for Jacob to have the next season of yeaning, there was always the greatest number of them, or all of them were of that colour, whether speckled or ringstraked, &c.
(x) "Bis gravidae pecudes.----", Virgil. Georgic. l. 2.
31:831:8: Եթէ ասիցէ, նկարէ՛նքդ եղիցին քո վարձք, ամենայն խաշինքս նկարէնս ծնանին։ Եւ եթէ ասիցէ թէ սպիտակքդ եղիցին քո վարձք, ամենայն խաշինքս սպիտակս ծնանի՛ն[278]։ [278] Ոմանք. Եթէ ասիցէ եթէ նկա՛՛։
8 Եթէ նա ասի, թէ՝ “Երանգաւոր մաքիները թող լինեն քո վարձը”, ապա բոլոր մաքիները երանգաւոր գառներ կը ծնեն, իսկ եթէ ասի, թէ՝ “Սպիտակները թող լինեն քո վարձը”, ապա բոլոր մաքիները սպիտակ գառներ կը ծնեն:
8 Վասն զի եթէ անիկա այսպէս ըսէր՝ ‘Քու վարձքդ պիսակները ըլլան’, այն ատեն բոլոր ոչխարները պիսակ պիտի ծնանէին եւ եթէ այսպէս ըսէր՝ ‘Քու վարձքդ բոլորախայտները ըլլան’, այն ատեն բոլոր ոչխարները բոլորախայտ պիտի ծնանէին։
Եթէ [415]ասիցէ, Նկարէնքդ`` եղիցին քո վարձք, ամենայն խաշինքս [416]նկարէնս ծնանին``. եւ եթէ [417]ասիցէ թէ Սպիտակքդ`` եղիցին քո վարձք, ամենայն խաշինքս [418]սպիտակս ծնանին:

31:8: Եթէ ասիցէ, նկարէ՛նքդ եղիցին քո վարձք, ամենայն խաշինքս նկարէնս ծնանին։ Եւ եթէ ասիցէ թէ սպիտակքդ եղիցին քո վարձք, ամենայն խաշինքս սպիտակս ծնանի՛ն[278]։
[278] Ոմանք. Եթէ ասիցէ եթէ նկա՛՛։
8 Եթէ նա ասի, թէ՝ “Երանգաւոր մաքիները թող լինեն քո վարձը”, ապա բոլոր մաքիները երանգաւոր գառներ կը ծնեն, իսկ եթէ ասի, թէ՝ “Սպիտակները թող լինեն քո վարձը”, ապա բոլոր մաքիները սպիտակ գառներ կը ծնեն:
8 Վասն զի եթէ անիկա այսպէս ըսէր՝ ‘Քու վարձքդ պիսակները ըլլան’, այն ատեն բոլոր ոչխարները պիսակ պիտի ծնանէին եւ եթէ այսպէս ըսէր՝ ‘Քու վարձքդ բոլորախայտները ըլլան’, այն ատեն բոլոր ոչխարները բոլորախայտ պիտի ծնանէին։
zohrab-1805▾ eastern-1994▾ western am▾
31:88: Когда сказал он, что [скот] с крапинами будет тебе в награду, то скот весь родил с крапинами. А когда он сказал: пестрые будут тебе в награду, то скот весь и родил пестрых.
31:8 ἐὰν εαν and if; unless οὕτως ουτως so; this way εἴπῃ επω say; speak τὰ ο the ποικίλα ποικιλος various; varied ἔσται ειμι be σου σου of you; your μισθός μισθος wages καὶ και and; even τέξεται τικτω give birth; produce πάντα πας all; every τὰ ο the πρόβατα προβατον sheep ποικίλα ποικιλος various; varied ἐὰν εαν and if; unless δὲ δε though; while εἴπῃ επω say; speak τὰ ο the λευκὰ λευκος white ἔσται ειμι be σου σου of you; your μισθός μισθος wages καὶ και and; even τέξεται τικτω give birth; produce πάντα πας all; every τὰ ο the πρόβατα προβατον sheep λευκά λευκος white
31:8 אִם־ ʔim- אִם if כֹּ֣ה kˈō כֹּה thus יֹאמַ֗ר yōmˈar אמר say נְקֻדִּים֙ nᵊquddîm נָקֹד speckled יִהְיֶ֣ה yihyˈeh היה be שְׂכָרֶ֔ךָ śᵊḵārˈeḵā שָׂכָר hire וְ wᵊ וְ and יָלְד֥וּ yālᵊḏˌû ילד bear כָל־ ḵol- כֹּל whole הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle נְקֻדִּ֑ים nᵊquddˈîm נָקֹד speckled וְ wᵊ וְ and אִם־ ʔim- אִם if כֹּ֣ה kˈō כֹּה thus יֹאמַ֗ר yōmˈar אמר say עֲקֻדִּים֙ ʕᵃquddîm עָקֹד twisted יִהְיֶ֣ה yihyˈeh היה be שְׂכָרֶ֔ךָ śᵊḵārˈeḵā שָׂכָר hire וְ wᵊ וְ and יָלְד֥וּ yālᵊḏˌû ילד bear כָל־ ḵol- כֹּל whole הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle עֲקֻדִּֽים׃ ʕᵃquddˈîm עָקֹד twisted
31:8. si quando dixit variae erunt mercedes tuae pariebant omnes oves varios fetus quando vero e contrario ait alba quaeque accipies pro mercede omnes greges alba pepereruntIf at any time he said: The speckled shall be thy wages: all the sheep brought forth speckled: but when he said on the contrary: Thou shalt take all the white ones for thy wages: all the flocks brought forth white ones.
8. If he said thus, The speckled shall be thy wages; then all the flock bare speckled: and if he said thus, The ringstraked shall be thy wages; then bare all the flock ringstraked.
31:8. Whenever he said, ‘The speckled will be your wages,’ all the sheep gave birth to speckled newborns. Yet truly, when he said the contrary, ‘You will take whatever is white for your wages,’ all the flocks gave birth to white ones.
31:8. If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked.
If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked:

8: Когда сказал он, что [скот] с крапинами будет тебе в награду, то скот весь родил с крапинами. А когда он сказал: пестрые будут тебе в награду, то скот весь и родил пестрых.
31:8
ἐὰν εαν and if; unless
οὕτως ουτως so; this way
εἴπῃ επω say; speak
τὰ ο the
ποικίλα ποικιλος various; varied
ἔσται ειμι be
σου σου of you; your
μισθός μισθος wages
καὶ και and; even
τέξεται τικτω give birth; produce
πάντα πας all; every
τὰ ο the
πρόβατα προβατον sheep
ποικίλα ποικιλος various; varied
ἐὰν εαν and if; unless
δὲ δε though; while
εἴπῃ επω say; speak
τὰ ο the
λευκὰ λευκος white
ἔσται ειμι be
σου σου of you; your
μισθός μισθος wages
καὶ και and; even
τέξεται τικτω give birth; produce
πάντα πας all; every
τὰ ο the
πρόβατα προβατον sheep
λευκά λευκος white
31:8
אִם־ ʔim- אִם if
כֹּ֣ה kˈō כֹּה thus
יֹאמַ֗ר yōmˈar אמר say
נְקֻדִּים֙ nᵊquddîm נָקֹד speckled
יִהְיֶ֣ה yihyˈeh היה be
שְׂכָרֶ֔ךָ śᵊḵārˈeḵā שָׂכָר hire
וְ wᵊ וְ and
יָלְד֥וּ yālᵊḏˌû ילד bear
כָל־ ḵol- כֹּל whole
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
נְקֻדִּ֑ים nᵊquddˈîm נָקֹד speckled
וְ wᵊ וְ and
אִם־ ʔim- אִם if
כֹּ֣ה kˈō כֹּה thus
יֹאמַ֗ר yōmˈar אמר say
עֲקֻדִּים֙ ʕᵃquddîm עָקֹד twisted
יִהְיֶ֣ה yihyˈeh היה be
שְׂכָרֶ֔ךָ śᵊḵārˈeḵā שָׂכָר hire
וְ wᵊ וְ and
יָלְד֥וּ yālᵊḏˌû ילד bear
כָל־ ḵol- כֹּל whole
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
עֲקֻדִּֽים׃ ʕᵃquddˈîm עָקֹד twisted
31:8. si quando dixit variae erunt mercedes tuae pariebant omnes oves varios fetus quando vero e contrario ait alba quaeque accipies pro mercede omnes greges alba pepererunt
If at any time he said: The speckled shall be thy wages: all the sheep brought forth speckled: but when he said on the contrary: Thou shalt take all the white ones for thy wages: all the flocks brought forth white ones.
31:8. Whenever he said, ‘The speckled will be your wages,’ all the sheep gave birth to speckled newborns. Yet truly, when he said the contrary, ‘You will take whatever is white for your wages,’ all the flocks gave birth to white ones.
31:8. If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:8: Gen 30:32
John Gill
31:8 If he said thus, the speckled shall be thy wages,.... Sometimes Laban would say to Jacob, only the speckled lambs which the ewes shall bring forth shall be thine hire, and not the spotted; or the ringstraked, or the brown, which according to the bargain should have been his, the one and the other:
then all the cattle bare speckled; that season, God ordering it so in his providence, that Laban might be disappointed, and Jacob might have his full hire; that is, the greatest part of the cattle bore such, as Ben Melech observes:
and if he said thus, the ringstraked shall be thine hire; observing the cattle to bring forth only speckled, or the greatest part such, then he changed his hire, and would have it be not the speckled, nor the brown, only the ringstraked, there being none or few of that colour the last yeaning time:
then bare all the cattle ringstraked; or the greatest part of them were such; so that let Laban fix on what colour he would as Jacob's wages, there were sure to be the greatest part of that colour; which shows the hand of God in it, as is next observed by Jacob.
31:931:9: Եւ եհան Աստուած զամենայն խաշինս հօր ձերոյ՝ եւ ետ ինձ։
9 Աստուած ձեր հօր բոլոր մաքիները առաւ ու ինձ տուեց:
9 Այսպէս Աստուած ձեր հօրը հօտերը առաւ ու ինծի տուաւ։
Եւ եհան Աստուած [419]զամենայն խաշինս`` հօր ձերոյ եւ ետ ինձ:

31:9: Եւ եհան Աստուած զամենայն խաշինս հօր ձերոյ՝ եւ ետ ինձ։
9 Աստուած ձեր հօր բոլոր մաքիները առաւ ու ինձ տուեց:
9 Այսպէս Աստուած ձեր հօրը հօտերը առաւ ու ինծի տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:99: И отнял Бог скот у отца вашего и дал мне.
31:9 καὶ και and; even ἀφείλατο αφαιρεω take away ὁ ο the θεὸς θεος God πάντα πας all; every τὰ ο the κτήνη κτηνος livestock; animal τοῦ ο the πατρὸς πατηρ father ὑμῶν υμων your καὶ και and; even ἔδωκέν διδωμι give; deposit μοι μοι me αὐτά αυτος he; him
31:9 וַ wa וְ and יַּצֵּ֧ל yyaṣṣˈēl נצל deliver אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] מִקְנֵ֥ה miqnˌē מִקְנֶה purchase אֲבִיכֶ֖ם ʔᵃvîḵˌem אָב father וַ wa וְ and יִּתֶּן־ yyitten- נתן give לִֽי׃ lˈî לְ to
31:9. tulitque Deus substantiam patris vestri et dedit mihiAnd God hath taken your father's substance, and given it to me.
9. Thus God hath taken away the cattle of your father, and given them to me.
31:9. And it is God who has taken your father’s substance and given it to me.
31:9. Thus God hath taken away the cattle of your father, and given [them] to me.
Thus God hath taken away the cattle of your father, and given [them] to me:

9: И отнял Бог скот у отца вашего и дал мне.
31:9
καὶ και and; even
ἀφείλατο αφαιρεω take away
ο the
θεὸς θεος God
πάντα πας all; every
τὰ ο the
κτήνη κτηνος livestock; animal
τοῦ ο the
πατρὸς πατηρ father
ὑμῶν υμων your
καὶ και and; even
ἔδωκέν διδωμι give; deposit
μοι μοι me
αὐτά αυτος he; him
31:9
וַ wa וְ and
יַּצֵּ֧ל yyaṣṣˈēl נצל deliver
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
מִקְנֵ֥ה miqnˌē מִקְנֶה purchase
אֲבִיכֶ֖ם ʔᵃvîḵˌem אָב father
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לִֽי׃ lˈî לְ to
31:9. tulitque Deus substantiam patris vestri et dedit mihi
And God hath taken your father's substance, and given it to me.
31:9. And it is God who has taken your father’s substance and given it to me.
31:9. Thus God hath taken away the cattle of your father, and given [them] to me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Но Бог не допустил восторжествовать произволу Лавана, напротив, передал большую часть скота его Иакову: о собственных усилиях в этом направлении Иаков умалчивает, хотя, конечно, и не отрицает вовсе; но особенно отмечает он небесное покровительство ему при всех неправдах Лавана.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:9: Gen 31:1, Gen 31:16; Est 8:1, Est 8:2; Psa 50:10; Pro 13:22; Mat 20:15
Carl Friedrich Keil and Franz Delitzsch
31:9
אביכם: for אביכן as in Gen 32:16, etc. - "Ten times:" i.e., as often as possible, the ten as a round number expressing the idea of completeness. From the statement that Laban had changed his wages ten times, it is evident that when Laban observed, that among his sheep and goats, of one colour only, a large number of mottled young were born, he made repeated attempts to limit the original stipulation by changing the rule as to the colour of the young, and so diminishing Jacob's wages. But when Jacob passes over his own stratagem in silence, and represents all that he aimed at and secured by crafty means as the fruit of God's blessing, this differs no doubt from the account in Gen 30. It is not a contradiction, however, pointing to a difference in the sources of the two chapters, but merely a difference founded upon actual fact, viz., the fact that Jacob did not tell the whole truth to his wives. Moreover self-help and divine help do not exclude one another. Hence his account of the dream, in which he saw that the rams that leaped upon the cattle were all of various colours, and heard the voice of the angel of God calling his attention to what had been seen, in the words, "I have seen all that Laban hath done to thee," may contain actual truth; and the dream may be regarded as a divine revelation, which was either sent to explain to him now, at the end of the sixth year, "that it was not his stratagem, but the providence of God which had prevented him from falling a victim to Laban's avarice, and had brought him such wealth" (Delitzsch); or, if the dream occurred at an earlier period, was meant to teach him, that "the help of God, without any such self-help, could procure him justice and safety in spite of Laban's selfish covetousness" (Kurtz). It is very difficult to decide between these two interpretations. As Jehovah's instructions to him to return were not given till the end of his period of service, and Jacob connects them so closely with the vision of the rams that they seem contemporaneous, Delitzsch's view appears to deserve the preference. But the עשׂה in Gen 31:12, "all that Laban is doing to thee," does not exactly suit this meaning; and we should rather expect to find עשׂה used at the end of the time of service. The participle rather favours Kurtz's view, that Jacob had the vision of the rams and the explanation from the angel at the beginning of the last six years of service, but that in his communication to his wives, in which there was no necessity to preserve a strict continuity or distinction of time, he connected it with the divine instructions to return to his home, which he received at the end of his time of service. But if we decide in favour of this view, we have no further guarantee for the objective reality of the vision of the rams, since nothing is said about it in the historical account, and it is nowhere stated that the wealth obtained by Jacob's craftiness was the result of the divine blessing. The attempt so unmistakeably apparent in Jacob's whole conversation with his wives, to place his dealing with Laban in the most favourable light for himself, excites the suspicion, that the vision of which he spoke was nothing more than a natural dream, the materials being supplied by the three thoughts that were most frequently in his mind, by night as well as by day, viz., (1) his own schemes and their success; (2) the promise received at Bethel; (3) the wish to justify his actions to his own conscience; and that these were wrought up by an excited imagination into a visionary dream, of the divine origin of which Jacob himself may not have had the slightest doubt. - In Gen 31:13 האל has the article in the construct state, contrary to the ordinary rule; cf. Ges. 110, 2b; Ewald, 290.
Geneva 1599
31:9 Thus (c) God hath taken away the cattle of your father, and given [them] to me.
(c) This declares that the thing Jacob did before, was by God's commandment, and not through deceit.
John Gill
31:9 Thus God hath taken away the cattle of your father,.... Not all of them, see Gen 31:19; but a great part of them; his flock was much lessened by those means, and more were taken away, and came to Jacob's share, than if Laban had abode by the original agreement:
and gave them to me; who has the disposing of all things in the world, whose the world, and all in it, are, and gives of it to the sons of men as he pleases. Jacob takes no notice of any artifice of his, or of any means and methods he made use of, but wholly ascribes all to the providence of God, and points to his wives the hand of God only; and indeed it seems to be by his direction that he took the method he did, as appears from Gen 31:11.
John Wesley
31:9 God hath taken away the cattle of your father and given them to me - Thus the righteous God paid Jacob for his hard service out of Laban's estate; as afterwards he paid the seed of Jacob for their service of the Egyptians with their spoils.
31:1031:10: Եւ լինէր յորժամ զկծէին խաշինքն, տեսանէի աչօք իմովք յերազի, եւ ահա քա՛ղք եւ խոյք ելանէին ՚ի վերայ մաքեաց եւ այծից. պիսակք եւ խայտախարիւք եւ գորշախայտք։
10 Երբ մաքիները բեղմնաւորւում էին, ես երազում, իմ աչքերով տեսնում էի, թէ ինչպէս նոխազներն ու խոյերը ելնում էին պտաւոր, խատուտիկ ու խայտաճամուկ մաքիների ու այծերի վրայ:
10 Եւ եղաւ որ հօտերուն ջերմացած ատենը, աչքերս վերցուցի ու երազի մէջ տեսայ եւ ահա հօտերուն հետ զուգաւորող նոխազները ու խոյերը ամէնքն ալ խայտախարիւ, պիսակ եւ գորշախայտ էին։
Եւ լինէր յորժամ զկծէին խաշինքն, տեսանէի աչօք իմովք յերազի, եւ ահա քաղք եւ խոյք [420]ելանէին ի վերայ մաքեաց եւ այծից, պիսակք եւ խայտախարիւք եւ գորշախայտք:

31:10: Եւ լինէր յորժամ զկծէին խաշինքն, տեսանէի աչօք իմովք յերազի, եւ ահա քա՛ղք եւ խոյք ելանէին ՚ի վերայ մաքեաց եւ այծից. պիսակք եւ խայտախարիւք եւ գորշախայտք։
10 Երբ մաքիները բեղմնաւորւում էին, ես երազում, իմ աչքերով տեսնում էի, թէ ինչպէս նոխազներն ու խոյերը ելնում էին պտաւոր, խատուտիկ ու խայտաճամուկ մաքիների ու այծերի վրայ:
10 Եւ եղաւ որ հօտերուն ջերմացած ատենը, աչքերս վերցուցի ու երազի մէջ տեսայ եւ ահա հօտերուն հետ զուգաւորող նոխազները ու խոյերը ամէնքն ալ խայտախարիւ, պիսակ եւ գորշախայտ էին։
zohrab-1805▾ eastern-1994▾ western am▾
31:1010: Однажды в такое время, когда скот зачинает, я взглянул и увидел во сне, и вот козлы, поднявшиеся на скот, пестрые с крапинами и пятнами.
31:10 καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when ἐνεκίσσων εγκισσαω the πρόβατα προβατον sheep καὶ και and; even εἶδον ειδω realize; have idea τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight αὐτὰ αυτος he; him ἐν εν in τῷ ο the ὕπνῳ υπνος slumber; sleep καὶ και and; even ἰδοὺ ιδου see!; here I am οἱ ο the τράγοι τραγος goat; he-goat καὶ και and; even οἱ ο the κριοὶ κριος step up; ascend ἦσαν ειμι be ἐπὶ επι in; on τὰ ο the πρόβατα προβατον sheep καὶ και and; even τὰς ο the αἶγας αιξ and; even ποικίλοι ποικιλος various; varied καὶ και and; even σποδοειδεῖς σποδοειδης spotted
31:10 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in עֵת֙ ʕˌēṯ עֵת time יַחֵ֣ם yaḥˈēm יחם be hot הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle וָ wā וְ and אֶשָּׂ֥א ʔeśśˌā נשׂא lift עֵינַ֛י ʕênˈay עַיִן eye וָ wā וְ and אֵ֖רֶא ʔˌēre ראה see בַּ ba בְּ in חֲלֹ֑ום ḥᵃlˈôm חֲלֹום dream וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold הָֽ hˈā הַ the עַתֻּדִים֙ ʕattuḏîm עַתּוּד ram הָ hā הַ the עֹלִ֣ים ʕōlˈîm עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle עֲקֻדִּ֥ים ʕᵃquddˌîm עָקֹד twisted נְקֻדִּ֖ים nᵊquddˌîm נָקֹד speckled וּ û וְ and בְרֻדִּֽים׃ vᵊruddˈîm בָּרֹד speckled
31:10. postquam enim conceptus ovium tempus advenerat levavi oculos meos et vidi in somnis ascendentes mares super feminas varios et maculosos et diversorum colorumFor after that time came of the ewes conceiving, I lifted up my eyes, and saw in my sleep that the males which leaped upon the females were of diverse colors, and spotted, and speckled.
10. And it came to pass at the time that the flock conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the he-goats which leaped upon the flock were ringstraked, speckled, and grisled.
31:10. For after the time had arrived for the ewes to conceive, I lifted up my eyes, and I saw in my sleep that the males climbing on the females were of variegated, and spotted, and diverse colors.
31:10. And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle [were] ringstraked, speckled, and grisled.
And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle [were] ringstraked, speckled, and grisled:

10: Однажды в такое время, когда скот зачинает, я взглянул и увидел во сне, и вот козлы, поднявшиеся на скот, пестрые с крапинами и пятнами.
31:10
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
ἐνεκίσσων εγκισσαω the
πρόβατα προβατον sheep
καὶ και and; even
εἶδον ειδω realize; have idea
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτὰ αυτος he; him
ἐν εν in
τῷ ο the
ὕπνῳ υπνος slumber; sleep
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οἱ ο the
τράγοι τραγος goat; he-goat
καὶ και and; even
οἱ ο the
κριοὶ κριος step up; ascend
ἦσαν ειμι be
ἐπὶ επι in; on
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
τὰς ο the
αἶγας αιξ and; even
ποικίλοι ποικιλος various; varied
καὶ και and; even
σποδοειδεῖς σποδοειδης spotted
31:10
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
עֵת֙ ʕˌēṯ עֵת time
יַחֵ֣ם yaḥˈēm יחם be hot
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
וָ וְ and
אֶשָּׂ֥א ʔeśśˌā נשׂא lift
עֵינַ֛י ʕênˈay עַיִן eye
וָ וְ and
אֵ֖רֶא ʔˌēre ראה see
בַּ ba בְּ in
חֲלֹ֑ום ḥᵃlˈôm חֲלֹום dream
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
הָֽ hˈā הַ the
עַתֻּדִים֙ ʕattuḏîm עַתּוּד ram
הָ הַ the
עֹלִ֣ים ʕōlˈîm עלה ascend
עַל־ ʕal- עַל upon
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
עֲקֻדִּ֥ים ʕᵃquddˌîm עָקֹד twisted
נְקֻדִּ֖ים nᵊquddˌîm נָקֹד speckled
וּ û וְ and
בְרֻדִּֽים׃ vᵊruddˈîm בָּרֹד speckled
31:10. postquam enim conceptus ovium tempus advenerat levavi oculos meos et vidi in somnis ascendentes mares super feminas varios et maculosos et diversorum colorum
For after that time came of the ewes conceiving, I lifted up my eyes, and saw in my sleep that the males which leaped upon the females were of diverse colors, and spotted, and speckled.
31:10. For after the time had arrived for the ewes to conceive, I lifted up my eyes, and I saw in my sleep that the males climbing on the females were of variegated, and spotted, and diverse colors.
31:10. And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle [were] ringstraked, speckled, and grisled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:10: a dream: Gen 31:24, Gen 20:6, Gen 28:12; Num 12:6; Deu 13:1; Kg1 3:5
rams: or, he-goats
ringstreaked: Gen 30:39
grisled: The original word, beroodim, from barad, "hail" means marked with white spots like hail; to which our word grisled, from the old French gresle, now grle, hail, perfectly agrees; hence gresl, spotted with white on a dark ground.
John Gill
31:10 And it came to pass, at the time that the cattle conceived,.... Whether in spring or in autumn cannot be said, for it seems this was twice a year; this probably was at the beginning of the six years' servitude, or just before the agreement was made between Laban and Jacob, and was an instruction to the latter how to make his bargain with the former:
that I lifted up mine eyes, and saw in a dream; in a vision of the night, so things were represented to his fancy and imagination:
and, behold, the rams which leaped upon the cattle were ringstraked,
speckled, and grisled; from whence he might conclude, that the cattle they leaped upon would bring forth the like, and so be a direction to him to make his agreement with Laban to have such for his hire; not that the rams in the flock were really of those colours, for they were all white, but so they were represented to Jacob in the vision, to suggest to him, that such would be produced by them; and it is not improbable by the artifice Jacob was directed to, and took, that the ewes, when they came to the watering troughs to drink, upon seeing the party coloured rods in the water, these made such an impression upon their imaginations, that they fancied the rams that leaped upon them were of those colours, and so conceived and brought forth the like. Here is another colour mentioned, not taken notice of before, at least by this name, "grisled"; it stands in the place of "spotted", and seems to be the same with that, and signified such as had spots on them like hailstones, and distinguishes them from the speckled: the speckled were such as were white with black spots, these such as were black, and had white spots like hail.
31:1131:11: Եւ ասէ ցիս հրեշտակ Աստուծոյ ՚ի տեսլեան. Յակո՛բ։ Եւ ես ասեմ. Զի՞ է[279]։ [279] Ոմանք. Եւ ասէր ցիս հրեշտակ։
11 Երազի մէջ Աստծու հրեշտակն ինձ ասաց. “Յակո՛բ”: Ես պատասխանեցի. “Ի՞նչ է”:
11 Եւ Աստուծոյ հրեշտակը ըսաւ ինծի երազի մէջ. ‘Ո՛վ Յակոբ’ ու ես ըսի՝ ‘Ահա հոս եմ’։
Եւ ասէ ցիս հրեշտակ Աստուծոյ ի տեսլեան. Յակոբ: Եւ ես ասեմ. Զի՞ է:

31:11: Եւ ասէ ցիս հրեշտակ Աստուծոյ ՚ի տեսլեան. Յակո՛բ։ Եւ ես ասեմ. Զի՞ է[279]։
[279] Ոմանք. Եւ ասէր ցիս հրեշտակ։
11 Երազի մէջ Աստծու հրեշտակն ինձ ասաց. “Յակո՛բ”: Ես պատասխանեցի. “Ի՞նչ է”:
11 Եւ Աստուծոյ հրեշտակը ըսաւ ինծի երազի մէջ. ‘Ո՛վ Յակոբ’ ու ես ըսի՝ ‘Ահա հոս եմ’։
zohrab-1805▾ eastern-1994▾ western am▾
31:1111: Ангел Божий сказал мне во сне: Иаков! Я сказал: вот я.
31:11 καὶ και and; even εἶπέν επω say; speak μοι μοι me ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God καθ᾿ κατα down; by ὕπνον υπνος slumber; sleep Ιακωβ ιακωβ Iakōb; Iakov ἐγὼ εγω I δὲ δε though; while εἶπα επω say; speak τί τις.1 who?; what? ἐστιν ειμι be
31:11 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלַ֜י ʔēlˈay אֶל to מַלְאַ֧ךְ malʔˈaḵ מַלְאָךְ messenger הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) בַּ ba בְּ in חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
31:11. dixitque angelus Dei ad me in somnis Iacob et ego respondi adsumAnd the angel of God said to me in my sleep: Jacob? And I answered: Here I am.
11. And the angel of God said unto me in the dream, Jacob: and I said, Here am I.
31:11. And the Angel of God said to me in my sleep, ‘Jacob.’ And I responded, ‘Here I am.’
31:11. And the angel of God spake unto me in a dream, [saying], Jacob: And I said, Here [am] I.
And the angel of God spake unto me in a dream, [saying], Jacob: And I said, Here [am] I:

11: Ангел Божий сказал мне во сне: Иаков! Я сказал: вот я.
31:11
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
ο the
ἄγγελος αγγελος messenger
τοῦ ο the
θεοῦ θεος God
καθ᾿ κατα down; by
ὕπνον υπνος slumber; sleep
Ιακωβ ιακωβ Iakōb; Iakov
ἐγὼ εγω I
δὲ δε though; while
εἶπα επω say; speak
τί τις.1 who?; what?
ἐστιν ειμι be
31:11
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלַ֜י ʔēlˈay אֶל to
מַלְאַ֧ךְ malʔˈaḵ מַלְאָךְ messenger
הָ הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בַּ ba בְּ in
חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream
יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
31:11. dixitque angelus Dei ad me in somnis Iacob et ego respondi adsum
And the angel of God said to me in my sleep: Jacob? And I answered: Here I am.
31:11. And the Angel of God said to me in my sleep, ‘Jacob.’ And I responded, ‘Here I am.’
31:11. And the angel of God spake unto me in a dream, [saying], Jacob: And I said, Here [am] I.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Указав выше на факт, что постепенный переход большей части скота Лавана к Иакову есть дело благословения Божья последнему, дело защиты его от неправды Лавана, Иаков теперь показывает женам, как убедился он в божественном благословении к нему, он говорит о целом ряде сонных видений ему, из которых одни имели место в начале шестилетнего срока службы его, а другие — в конце этого периода.

В первом случае, всякий раз, как Иаков был опечален новой неправдой Лавана, он видел во сне исполнение своего желания; Ангел Божий указывал ему, что имеющие родиться овцы и козы будут тех именно цветов, какие по условию принадлежали Иакову, — Бог, видя несправедливость к нему Лавана, Своей творческой силой ограждал благосостояние Иакова и, предполагается, прощал его не всегда законные действия в борьбе с корыстолюбием Лавана. В ст. 13: говорится уже о недавнем видении Иакова, в котором Ангел Господень, напоминая Иакову о бывшем ему некогда видении в Вефиле и данном им там обете, повелевает ему возвратиться на родину. Перев. LXX (слав. и русск.) добавляет обетование Божия — быть всегда с Иаковом. Всем этим рассказом Иаков имеет в виду убедить жен своих идти с ним в Ханаан.

В благословении Ефрема и Манассии Иаков называет (48:15–16) этого Ангела Всевышнего — Ангелом-Избавителем.
Adam Clarke: Commentary on the Bible - 1831
31:11: The angel of God spake unto me in a dream - It is strange that we had not heard of this dream before; and yet it seems to have taken place before the cattle brought forth, immediately after the bargain between him and Laban. If we follow the Samaritan the difficulty is at once removed, for it gives us the whole of this dream after Gen 30:36 of the preceding chapter,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:11: the angel: Gen 31:5, Gen 31:13, Gen 16:7-13, Gen 18:1, Gen 18:17, Gen 48:15, Gen 48:16
Here am I: Gen 22:1; Exo 3:4; Sa1 3:4, Sa1 3:6, Sa1 3:8, Sa1 3:16; Isa 58:9
John Gill
31:11 And the Angel of God spake unto me in a dream,.... In the same dream before related, and to direct him to observe what was presented to him, and to confirm what he saw, and lead him to the design and use of it. This was not a created angel, but the eternal one, the Son of God, and who is afterwards called God, and to whom Jacob had made a vow, which he would never have done to an angel; but to God only, as Ben Melech observes:
saying, Jacob; and I said, here am I; the Angel called him by his name, to which he answered, and signified that he was ready to attend to whatsoever he should say to him.
31:1231:12: Եւ ասէ. Հայեա՛ց աչօք քովք, եւ տե՛ս զքաղսն եւ զխոյս որ ելանեն ՚ի մաքիսն եւ յայծս. զիա՛րդ պիսակք եւ գորշախայտք եւ խայտախարիւք են։ Քանզի տեսի որչափ ինչ առնէր ընդ քեզ Լաբան[280]։ [280] Ոմանք. Որչափ ինչ առնէ ընդ քեզ։
12 Նա ասաց. “Քո աչքով նայի՛ր ու տե՛ս, որ մաքիների ու էգ այծերի վրայ ելնող խոյերն ու արու այծերը ինչպէ՜ս պտաւոր են, խայտաճամուկ ու խատուտիկ: Չէ՞ որ ես տեսայ, թէ ինչքան անարդար վարուեց քեզ հետ Լաբանը:
12 Եւ ըսաւ. ‘Հիմա աչքերդ վեր վերցուր ու հօտերուն հետ զուգաւորող նոխազներուն նայէ. քանզի Լաբանին բոլոր քեզի ըրածները տեսայ։
Եւ ասէ. Հայեաց աչօք քովք, եւ տես զքաղսն եւ զխոյս որ ելանեն ի մաքիսն եւ յայծս. զիա՛րդ պիսակք եւ գորշախայտք եւ խայտախարիւք են. քանզի տեսի որչափ ինչ առնէր ընդ քեզ Լաբան:

31:12: Եւ ասէ. Հայեա՛ց աչօք քովք, եւ տե՛ս զքաղսն եւ զխոյս որ ելանեն ՚ի մաքիսն եւ յայծս. զիա՛րդ պիսակք եւ գորշախայտք եւ խայտախարիւք են։ Քանզի տեսի որչափ ինչ առնէր ընդ քեզ Լաբան[280]։
[280] Ոմանք. Որչափ ինչ առնէ ընդ քեզ։
12 Նա ասաց. “Քո աչքով նայի՛ր ու տե՛ս, որ մաքիների ու էգ այծերի վրայ ելնող խոյերն ու արու այծերը ինչպէ՜ս պտաւոր են, խայտաճամուկ ու խատուտիկ: Չէ՞ որ ես տեսայ, թէ ինչքան անարդար վարուեց քեզ հետ Լաբանը:
12 Եւ ըսաւ. ‘Հիմա աչքերդ վեր վերցուր ու հօտերուն հետ զուգաւորող նոխազներուն նայէ. քանզի Լաբանին բոլոր քեզի ըրածները տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1212: Он сказал: возведи очи твои и посмотри: все козлы, поднявшиеся на скот, пестрые, с крапинами и с пятнами, ибо Я вижу все, что Лаван делает с тобою;
31:12 καὶ και and; even εἶπεν επω say; speak ἀνάβλεψον αναβλεπω look up; see again τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἰδὲ οραω view; see τοὺς ο the τράγους τραγος goat; he-goat καὶ και and; even τοὺς ο the κριοὺς κριος step up; ascend ἐπὶ επι in; on τὰ ο the πρόβατα προβατον sheep καὶ και and; even τὰς ο the αἶγας αιξ and; even ποικίλους ποικιλος various; varied καὶ και and; even σποδοειδεῖς σποδοειδης view; see γὰρ γαρ for ὅσα οσος as much as; as many as σοι σοι you Λαβαν λαβαν do; make
31:12 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say שָׂא־ śā- נשׂא lift נָ֨א nˌā נָא yeah עֵינֶ֤יךָ ʕênˈeʸḵā עַיִן eye וּ û וְ and רְאֵה֙ rᵊʔˌē ראה see כָּל־ kol- כֹּל whole הָֽ hˈā הַ the עַתֻּדִים֙ ʕattuḏîm עַתּוּד ram הָ hā הַ the עֹלִ֣ים ʕōlˈîm עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle עֲקֻדִּ֥ים ʕᵃquddˌîm עָקֹד twisted נְקֻדִּ֖ים nᵊquddˌîm נָקֹד speckled וּ û וְ and בְרֻדִּ֑ים vᵊruddˈîm בָּרֹד speckled כִּ֣י kˈî כִּי that רָאִ֔יתִי rāʔˈîṯî ראה see אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לָבָ֖ן lāvˌān לָבָן Laban עֹ֥שֶׂה ʕˌōśeh עשׂה make לָּֽךְ׃ llˈāḵ לְ to
31:12. qui ait leva oculos tuos et vide universos masculos ascendentes super feminas varios respersos atque maculosos vidi enim omnia quae fecit tibi LabanAnd he said: Lift up thy eyes, and see that all the males leaping upon the females, are of divers colors, spotted, and speckled. For I have seen all that Laban hath done to thee.
12. And he said, Lift up now thine eyes, and see, all the he-goats which leap upon the flock are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.
31:12. And he said: ‘Lift up your eyes, and see that all the males climbing on the females are variegated, spotted, and also speckled. For I have seen all that Laban has done to you.
31:12. And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle [are] ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.
And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle [are] ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee:

12: Он сказал: возведи очи твои и посмотри: все козлы, поднявшиеся на скот, пестрые, с крапинами и с пятнами, ибо Я вижу все, что Лаван делает с тобою;
31:12
καὶ και and; even
εἶπεν επω say; speak
ἀνάβλεψον αναβλεπω look up; see again
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἰδὲ οραω view; see
τοὺς ο the
τράγους τραγος goat; he-goat
καὶ και and; even
τοὺς ο the
κριοὺς κριος step up; ascend
ἐπὶ επι in; on
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
τὰς ο the
αἶγας αιξ and; even
ποικίλους ποικιλος various; varied
καὶ και and; even
σποδοειδεῖς σποδοειδης view; see
γὰρ γαρ for
ὅσα οσος as much as; as many as
σοι σοι you
Λαβαν λαβαν do; make
31:12
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
שָׂא־ śā- נשׂא lift
נָ֨א nˌā נָא yeah
עֵינֶ֤יךָ ʕênˈeʸḵā עַיִן eye
וּ û וְ and
רְאֵה֙ rᵊʔˌē ראה see
כָּל־ kol- כֹּל whole
הָֽ hˈā הַ the
עַתֻּדִים֙ ʕattuḏîm עַתּוּד ram
הָ הַ the
עֹלִ֣ים ʕōlˈîm עלה ascend
עַל־ ʕal- עַל upon
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
עֲקֻדִּ֥ים ʕᵃquddˌîm עָקֹד twisted
נְקֻדִּ֖ים nᵊquddˌîm נָקֹד speckled
וּ û וְ and
בְרֻדִּ֑ים vᵊruddˈîm בָּרֹד speckled
כִּ֣י kˈî כִּי that
רָאִ֔יתִי rāʔˈîṯî ראה see
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לָבָ֖ן lāvˌān לָבָן Laban
עֹ֥שֶׂה ʕˌōśeh עשׂה make
לָּֽךְ׃ llˈāḵ לְ to
31:12. qui ait leva oculos tuos et vide universos masculos ascendentes super feminas varios respersos atque maculosos vidi enim omnia quae fecit tibi Laban
And he said: Lift up thy eyes, and see that all the males leaping upon the females, are of divers colors, spotted, and speckled. For I have seen all that Laban hath done to thee.
31:12. And he said: ‘Lift up your eyes, and see that all the males climbing on the females are variegated, spotted, and also speckled. For I have seen all that Laban has done to you.
31:12. And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle [are] ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:12: Grisled - ברדים beruddim; ברד barad signifies hail, and the meaning must be, they had white spots on them similar to hail. Our word grisled comes from the old French, gresl, hail, now written grle; hence gresl, grisled, spotted with white upon a dark ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:12: Lift up: Gen 30:37-43
I have seen: Gen 31:42; Exo 3:7, Exo 3:9; Lev 19:13; Deu 24:15; Psa 12:5, Psa 139:3; Ecc 5:8; Act 7:34; Eph 6:9
John Gill
31:12 And he said, lift up now thine eyes, and see,.... This was all visionary, Jacob was still in a dream; but it was so impressed upon his mind, that he was spoke to, and bid to observe, and take notice, as follows: that
all the rams that leap upon the cattle are ringstraked, speckled,
and grisled; thereby assuring him, that such would be those the ewes would bring forth, which would be right in him to agree with Laban for as his hire; and it is probable that there was some distance of time, at least a night, between the first motion of Laban's to Jacob to settle his wages, Gen 30:28; and his repeating that, and being urgent to have it done, Gen 31:31; and in this interval of time might be the night Jacob had this dream and vision in, for his direction; or if it was after the bargain made, since it is said to be at the time the cattle conceived, he had it to assure him of God's approbation of it, and of his success in it:
for I have seen all that Laban doeth to thee; had took notice how he had made him serve fourteen years for his wives, and had given him nothing for his service; and how he now was taking advantage of Jacob's modesty to get him to fix his own wages, which he supposed would be lower than he could have the face to, offer him.
31:1331:13: Ե՛ս եմ Աստուած որ երեւեցայ քեզ ՚ի տեղւոջն Աստուծոյ. ուր օծեր ինձ զարձանն, եւ եդիր ուխտս։ Եւ արդ՝ արի՛ ե՛լ յերկրէս յայսմանէ, եւ ե՛րթ յերկիր ծննդեան քոյ, եւ եղէց ընդ քեզ[281]։ [281] Ոմանք. Եւ արդ արի՛ եւ ել։
13 Ես այն Աստուածն եմ, որ երեւացի քեզ Աստծու տուն կոչուող վայրում, ուր ինձ համար կոթողը իւղով օծեցիր եւ ուխտ արեցիր: Արդ, դո՛ւրս արի այս երկրից, գնա՛ քո ծննդավայրը, եւ ես կը լինեմ քեզ հետ”»:
13 Ես եմ Բեթէլի Աստուածը, ուր արձան օծեցիր եւ հոն ինծի ուխտ ըրիր։ Հիմա ելի՛ր գնա այս երկրէն ու քու ծննդեանդ երկիրը դարձիր’»։
Ես եմ [421]Աստուած որ երեւեցայ քեզ ի տեղւոջն Աստուծոյ``. ուր օծեր ինձ զարձանն, եւ եդիր [422]ուխտս. եւ արդ արի ել յերկրէս յայսմանէ, եւ երթ յերկիր ծննդեան քո, եւ եղէց ընդ քեզ:

31:13: Ե՛ս եմ Աստուած որ երեւեցայ քեզ ՚ի տեղւոջն Աստուծոյ. ուր օծեր ինձ զարձանն, եւ եդիր ուխտս։ Եւ արդ՝ արի՛ ե՛լ յերկրէս յայսմանէ, եւ ե՛րթ յերկիր ծննդեան քոյ, եւ եղէց ընդ քեզ[281]։
[281] Ոմանք. Եւ արդ արի՛ եւ ել։
13 Ես այն Աստուածն եմ, որ երեւացի քեզ Աստծու տուն կոչուող վայրում, ուր ինձ համար կոթողը իւղով օծեցիր եւ ուխտ արեցիր: Արդ, դո՛ւրս արի այս երկրից, գնա՛ քո ծննդավայրը, եւ ես կը լինեմ քեզ հետ”»:
13 Ես եմ Բեթէլի Աստուածը, ուր արձան օծեցիր եւ հոն ինծի ուխտ ըրիր։ Հիմա ելի՛ր գնա այս երկրէն ու քու ծննդեանդ երկիրը դարձիր’»։
zohrab-1805▾ eastern-1994▾ western am▾
31:1313: Я Бог [явившийся тебе] в Вефиле, где ты возлил елей на памятник и где ты дал Мне обет; теперь встань, выйди из земли сей и возвратись в землю родины твоей.
31:13 ἐγώ εγω I εἰμι ειμι be ὁ ο the θεὸς θεος God ὁ ο the ὀφθείς οπτανομαι see σοι σοι you ἐν εν in τόπῳ τοπος place; locality θεοῦ θεος God οὗ ου.1 where ἤλειψάς αλειφω rub μοι μοι me ἐκεῖ εκει there στήλην στηλη and; even ηὔξω ευχομαι wish; make μοι μοι me ἐκεῖ εκει there εὐχήν ευχη wish; vow νῦν νυν now; present οὖν ουν then ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even ἔξελθε εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the γῆς γη earth; land ταύτης ουτος this; he καὶ και and; even ἄπελθε απερχομαι go off; go away εἰς εις into; for τὴν ο the γῆν γη earth; land τῆς ο the γενέσεώς γενεσις nativity; manner of birth σου σου of you; your καὶ και and; even ἔσομαι ειμι be μετὰ μετα with; amid σοῦ σου of you; your
31:13 אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i הָ hā הַ the אֵל֙ ʔˌēl אֵל god בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] מָשַׁ֤חְתָּ māšˈaḥtā משׁח smear שָּׁם֙ ššˌām שָׁם there מַצֵּבָ֔ה maṣṣēvˈā מַצֵּבָה massebe אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָדַ֥רְתָּ nāḏˌartā נדר vow לִּ֛י llˈî לְ to שָׁ֖ם šˌām שָׁם there נֶ֑דֶר nˈeḏer נֶדֶר vow עַתָּ֗ה ʕattˈā עַתָּה now ק֥וּם qˌûm קום arise צֵא֙ ṣˌē יצא go out מִן־ min- מִן from הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and שׁ֖וּב šˌûv שׁוב return אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מֹולַדְתֶּֽךָ׃ môlaḏtˈeḵā מֹולֶדֶת offspring
31:13. ego sum Deus Bethel ubi unxisti lapidem et votum vovisti mihi nunc ergo surge et egredere de terra hac revertens in terram nativitatis tuaeI am the God of Bethel, where thou didst anoint the stone, and make a vow to me. Now therefore arise, and go out of this land, and return into thy native country.
13. I am the God of Beth-el, where thou anointedst a pillar, where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy nativity.
31:13. I am the God of Bethel, where you anointed the stone and made a vow to me. Now therefore arise, and depart from this land, returning to the land of your nativity.’ ”
31:13. I [am] the God of Bethel, where thou anointedst the pillar, [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.
I [am] the God of Beth- el, where thou anointedst the pillar, [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred:

13: Я Бог [явившийся тебе] в Вефиле, где ты возлил елей на памятник и где ты дал Мне обет; теперь встань, выйди из земли сей и возвратись в землю родины твоей.
31:13
ἐγώ εγω I
εἰμι ειμι be
ο the
θεὸς θεος God
ο the
ὀφθείς οπτανομαι see
σοι σοι you
ἐν εν in
τόπῳ τοπος place; locality
θεοῦ θεος God
οὗ ου.1 where
ἤλειψάς αλειφω rub
μοι μοι me
ἐκεῖ εκει there
στήλην στηλη and; even
ηὔξω ευχομαι wish; make
μοι μοι me
ἐκεῖ εκει there
εὐχήν ευχη wish; vow
νῦν νυν now; present
οὖν ουν then
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
ἔξελθε εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
ταύτης ουτος this; he
καὶ και and; even
ἄπελθε απερχομαι go off; go away
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τῆς ο the
γενέσεώς γενεσις nativity; manner of birth
σου σου of you; your
καὶ και and; even
ἔσομαι ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
31:13
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
הָ הַ the
אֵל֙ ʔˌēl אֵל god
בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
מָשַׁ֤חְתָּ māšˈaḥtā משׁח smear
שָּׁם֙ ššˌām שָׁם there
מַצֵּבָ֔ה maṣṣēvˈā מַצֵּבָה massebe
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָדַ֥רְתָּ nāḏˌartā נדר vow
לִּ֛י llˈî לְ to
שָׁ֖ם šˌām שָׁם there
נֶ֑דֶר nˈeḏer נֶדֶר vow
עַתָּ֗ה ʕattˈā עַתָּה now
ק֥וּם qˌûm קום arise
צֵא֙ ṣˌē יצא go out
מִן־ min- מִן from
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
שׁ֖וּב šˌûv שׁוב return
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מֹולַדְתֶּֽךָ׃ môlaḏtˈeḵā מֹולֶדֶת offspring
31:13. ego sum Deus Bethel ubi unxisti lapidem et votum vovisti mihi nunc ergo surge et egredere de terra hac revertens in terram nativitatis tuae
I am the God of Bethel, where thou didst anoint the stone, and make a vow to me. Now therefore arise, and go out of this land, and return into thy native country.
31:13. I am the God of Bethel, where you anointed the stone and made a vow to me. Now therefore arise, and depart from this land, returning to the land of your nativity.’ ”
31:13. I [am] the God of Bethel, where thou anointedst the pillar, [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:13: the God: Gen 28:12-22, Gen 35:7
return: Gen 31:3, Gen 32:9
Geneva 1599
31:13 (d) I [am] the God of Bethel, where thou anointedst the pillar, [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.
(d) This angel was Christ who appeared to Jacob in Bethel: and by this it appears that he had taught his wives the fear of God: for he talks as though they knew this thing.
John Gill
31:13 I am the God of Bethel,.... The same Angel that appeared to Jacob in a dream, at the beginning of his six years' servitude, now appeared to him at the close of it, declaring himself to be the God of Bethel; or that God that manifested himself to him at Bethel, as Onkelos and Jonathan paraphrase the words; for this is a distinct vision from that in the preceding verses, concerning the rams of different colours, and are both put together for the sake of brevity, and because they belong to the same affair:
where thou anointedst the pillar, and where thou vowedst a vow unto me: See Gill on Gen 28:19, Gen 28:20; hereby signifying the divine approbation of the name Jacob gave to that place, and of what he did in it, and to put him in mind of his promise there made:
now arise, get thee out from this land: of Mesopotamia, or Syria, and out of Haran, a city there, where Jacob now was, and Laban lived:
and return unto the land of thy kindred: to the land of Canaan, the place of his nativity, and where his relations dwelt: this shows, that this appearance of God to him, as the God of Bethel, was at the close of his six years' service.
31:1431:14: Պատասխանի ետուն Ռաքէլ եւ Լիա՝ եւ ասեն ցնա. Միթէ գո՞յ եւս մեր այսուհետեւ բաժի՛ն եւ ժառանգութիւն ՚ի տան հօր մերոյ։
14 Պատասխան տուեցին Ռաքէլն ու Լիան եւ ասացին նրան. «Մի՞թէ սրանից յետոյ մենք մեր հօր ունեցուածքից բաժին եւ ժառանգութիւն կ’ունենանք.
14 Ռաքէլ ու Լիա պատասխան տուին ու ըսին. «Տակաւին մեր հօրը տունը մեզի համար բաժին ու ժառանգութիւն կա՞յ։
Պատասխանի ետուն Ռաքէլ եւ Լիա եւ ասեն ցնա. Միթէ գո՞յ եւս մեր այսուհետեւ բաժին եւ ժառանգութիւն ի տան հօր մերոյ:

31:14: Պատասխանի ետուն Ռաքէլ եւ Լիա՝ եւ ասեն ցնա. Միթէ գո՞յ եւս մեր այսուհետեւ բաժի՛ն եւ ժառանգութիւն ՚ի տան հօր մերոյ։
14 Պատասխան տուեցին Ռաքէլն ու Լիան եւ ասացին նրան. «Մի՞թէ սրանից յետոյ մենք մեր հօր ունեցուածքից բաժին եւ ժառանգութիւն կ’ունենանք.
14 Ռաքէլ ու Լիա պատասխան տուին ու ըսին. «Տակաւին մեր հօրը տունը մեզի համար բաժին ու ժառանգութիւն կա՞յ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1414: Рахиль и Лия сказали ему в ответ: есть ли еще нам доля и наследство в доме отца нашего?
31:14 καὶ και and; even ἀποκριθεῖσα αποκρινομαι respond Ραχηλ ραχηλ Rachel καὶ και and; even Λεια λεια say; speak αὐτῷ αυτος he; him μὴ μη not ἔστιν ειμι be ἡμῖν ημιν us ἔτι ετι yet; still μερὶς μερις portion ἢ η or; than κληρονομία κληρονομια inheritance ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our
31:14 וַ wa וְ and תַּ֤עַן ttˈaʕan ענה answer רָחֵל֙ rāḥˌēl רָחֵל Rachel וְ wᵊ וְ and לֵאָ֔ה lēʔˈā לֵאָה Leah וַ wa וְ and תֹּאמַ֖רְנָה ttōmˌarnā אמר say לֹ֑ו lˈô לְ to הַ ha הֲ [interrogative] עֹ֥וד ʕˌôḏ עֹוד duration לָ֛נוּ lˈānû לְ to חֵ֥לֶק ḥˌēleq חֵלֶק share וְ wᵊ וְ and נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house אָבִֽינוּ׃ ʔāvˈînû אָב father
31:14. responderunt Rahel et Lia numquid habemus residui quicquam in facultatibus et hereditate domus patris nostriAnd Rachel and Lia answered: Have we anything left among the goods and inheritance of our father's house?
14. And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father’s house?
31:14. And Rachel and Leah responded: “Have we anything left behind among the resources and inheritance of our father’s house?
31:14. And Rachel and Leah answered and said unto him, [Is there] yet any portion or inheritance for us in our father’s house?
And Rachel and Leah answered and said unto him, [Is there] yet any portion or inheritance for us in our father' s house:

14: Рахиль и Лия сказали ему в ответ: есть ли еще нам доля и наследство в доме отца нашего?
31:14
καὶ και and; even
ἀποκριθεῖσα αποκρινομαι respond
Ραχηλ ραχηλ Rachel
καὶ και and; even
Λεια λεια say; speak
αὐτῷ αυτος he; him
μὴ μη not
ἔστιν ειμι be
ἡμῖν ημιν us
ἔτι ετι yet; still
μερὶς μερις portion
η or; than
κληρονομία κληρονομια inheritance
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
31:14
וַ wa וְ and
תַּ֤עַן ttˈaʕan ענה answer
רָחֵל֙ rāḥˌēl רָחֵל Rachel
וְ wᵊ וְ and
לֵאָ֔ה lēʔˈā לֵאָה Leah
וַ wa וְ and
תֹּאמַ֖רְנָה ttōmˌarnā אמר say
לֹ֑ו lˈô לְ to
הַ ha הֲ [interrogative]
עֹ֥וד ʕˌôḏ עֹוד duration
לָ֛נוּ lˈānû לְ to
חֵ֥לֶק ḥˌēleq חֵלֶק share
וְ wᵊ וְ and
נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
אָבִֽינוּ׃ ʔāvˈînû אָב father
31:14. responderunt Rahel et Lia numquid habemus residui quicquam in facultatibus et hereditate domus patris nostri
And Rachel and Lia answered: Have we anything left among the goods and inheritance of our father's house?
31:14. And Rachel and Leah responded: “Have we anything left behind among the resources and inheritance of our father’s house?
31:14. And Rachel and Leah answered and said unto him, [Is there] yet any portion or inheritance for us in our father’s house?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Ответ Рахили и Лии, замечательный по единодушию в данном случае давних соперниц, во-первых, утверждает, что ничто уже не привязывает их к дому Лавана, следовательно, нет препятствий с их стороны к выселению Иакова с семьей из Хадрана в Ханаан (ст. 14); во-вторых, содержит горькую и справедливую жалобу на алчность и бессердечие отца их, который их (подобно как Иакова) почитал как бы рабынями, не оставив за ними их вена — цены 14-летней службы за них Иакова; между тем, очевидно, обычаем времени и страны требовалось именно такое употребление брачного вена (ст. 15); в-третьих, заключает в себе полное оправдание всей деятельности Иакова по приобретению собственности, которую Рахиль и Лия почитают неотъемлемою принадлежностью их и детей их (ст. 16), а вместе и полное согласие следовать за Иаковом.

Иаков со всею семьею двигается в Ханаан.
Albert Barnes: Notes on the Bible - 1834
31:14-19
His wives entirely accord with his view of their father's selfishness in dealing with his son-in-law, and approve of his intended departure. Jacob makes all the needful preparations for a hasty and secret flight. He avails himself of the occasion when Laban is at a distance probably of three or more days' journey, shearing his sheep. "Rachel stole the teraphim." It is not the business of Scripture to acquaint us with the kinds and characteristics of false worship. Hence, we know little of the teraphim, except that they were employed by those who professed to worship the true God. Rachel had a lingering attachment to these objects of her family's superstitious Rev_erence, and secretly carried them away as relics of a home she was to visit no more, and as sources of safety to herself against the perils of her flight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:14: Rachel: Rut 4:11
yet any: Gen 2:24, Gen 29:24, Gen 29:29
Carl Friedrich Keil and Franz Delitzsch
31:14
The two wives naturally agreed with their husband, and declared that they had no longer any part or inheritance in their father's house. For he had not treated them as daughters, but sold them like strangers, i.e., servants. "And he has even constantly eaten our money," i.e., consumed the property brought to him by our service. The inf. abs. אכול after the finite verb expresses the continuation of the act, and is intensified by גם "yes, even." כּי in Gen 31:16 signifies "so that," as in Deut 14:24; Job 10:6.
John Gill
31:14 And Rachel and Leah answered and said unto him,.... One after another, and their answers agreeing, are put together; it may be Rachel answered in the name of Leah, and for herself, since she is mentioned first, and the verb is singular. The Targum of Jonathan is, Rachel answered with the consent of Leah:
is there yet any portion or inheritance for us in our father's house? it was what might have been justly expected, as they were his children, that they should have been used as such, and have had children's portions given them; but by the whole of Laban's attitude towards them, both at their marriage, and ever since, it was plain he never intended to give them anything; but kept all he had to himself, or designed it for his sons, and therefore it was in vain for them to hope for anything; signifying to Jacob hereby, that they were willing to leave their father's house, and go with him when he pleased, since they could expect nothing by their stay here.
Robert Jamieson, A. R. Fausset and David Brown
31:14 Rachel and Leah answered--Having heard his views, they expressed their entire approval; and from grievances of their own, they were fully as desirous of a separation as himself. They display not only conjugal affection, but piety in following the course described--"whatsoever God hath said unto thee, do" [Gen 31:16]. "Those that are really their husbands' helpmeets will never be their hindrances in doing that to which God calls them" [HENRY].
31:1531:15: Ո՞չ ապաքէն իբրեւ զօտարոտիս համարեալ եմք նմա. զի վաճառեաց զմեզ՝ եւ եկեր ուտելով զարծաթ մեր։
15 չէ՞ որ նա մեզ օտար համարեց, քանի որ վաճառեց մեզ եւ մեր փողը կերաւ:
15 Մենք օտարականներ չսեպուեցա՞նք անոր, քանզի մեզ ծախեց ու մեր ստակն ալ բոլորովին կերաւ։
Ո՞չ ապաքէն իբրեւ զօտարոտիս համարեալ եմք նմա. զի վաճառեաց զմեզ եւ եկեր ուտելով զարծաթ մեր:

31:15: Ո՞չ ապաքէն իբրեւ զօտարոտիս համարեալ եմք նմա. զի վաճառեաց զմեզ՝ եւ եկեր ուտելով զարծաթ մեր։
15 չէ՞ որ նա մեզ օտար համարեց, քանի որ վաճառեց մեզ եւ մեր փողը կերաւ:
15 Մենք օտարականներ չսեպուեցա՞նք անոր, քանզի մեզ ծախեց ու մեր ստակն ալ բոլորովին կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1515: не за чужих ли он нас почитает? ибо он продал нас и съел даже серебро наше;
31:15 οὐχ ου not ὡς ως.1 as; how αἱ ο the ἀλλότριαι αλλοτριος another's; stranger λελογίσμεθα λογιζομαι account; count αὐτῷ αυτος he; him πέπρακεν πιπρασκω sell γὰρ γαρ for ἡμᾶς ημας us καὶ και and; even κατέφαγεν κατεσθιω consume; eat up καταβρώσει καταβρωσις the ἀργύριον αργυριον silver piece; money ἡμῶν ημων our
31:15 הֲ hᵃ הֲ [interrogative] לֹ֧וא lˈô לֹא not נָכְרִיֹּ֛ות noḵriyyˈôṯ נָכְרִי foreign נֶחְשַׁ֥בְנוּ neḥšˌavnû חשׁב account לֹ֖ו lˌô לְ to כִּ֣י kˈî כִּי that מְכָרָ֑נוּ mᵊḵārˈānû מכר sell וַ wa וְ and יֹּ֥אכַל yyˌōḵal אכל eat גַּם־ gam- גַּם even אָכֹ֖ול ʔāḵˌôl אכל eat אֶת־ ʔeṯ- אֵת [object marker] כַּסְפֵּֽנוּ׃ kaspˈēnû כֶּסֶף silver
31:15. nonne quasi alienas reputavit nos et vendidit comeditque pretium nostrumHath he not counted us as strangers and sold us, and eaten up the price of us?
15. Are we not counted of him strangers? for he hath sold us, and hath also quite devoured our money.
31:15. Has he not considered us as foreigners, and sold us, and consumed our price?
31:15. Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.
Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money:

15: не за чужих ли он нас почитает? ибо он продал нас и съел даже серебро наше;
31:15
οὐχ ου not
ὡς ως.1 as; how
αἱ ο the
ἀλλότριαι αλλοτριος another's; stranger
λελογίσμεθα λογιζομαι account; count
αὐτῷ αυτος he; him
πέπρακεν πιπρασκω sell
γὰρ γαρ for
ἡμᾶς ημας us
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
καταβρώσει καταβρωσις the
ἀργύριον αργυριον silver piece; money
ἡμῶν ημων our
31:15
הֲ hᵃ הֲ [interrogative]
לֹ֧וא lˈô לֹא not
נָכְרִיֹּ֛ות noḵriyyˈôṯ נָכְרִי foreign
נֶחְשַׁ֥בְנוּ neḥšˌavnû חשׁב account
לֹ֖ו lˌô לְ to
כִּ֣י kˈî כִּי that
מְכָרָ֑נוּ mᵊḵārˈānû מכר sell
וַ wa וְ and
יֹּ֥אכַל yyˌōḵal אכל eat
גַּם־ gam- גַּם even
אָכֹ֖ול ʔāḵˌôl אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
כַּסְפֵּֽנוּ׃ kaspˈēnû כֶּסֶף silver
31:15. nonne quasi alienas reputavit nos et vendidit comeditque pretium nostrum
Hath he not counted us as strangers and sold us, and eaten up the price of us?
31:15. Has he not considered us as foreigners, and sold us, and consumed our price?
31:15. Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:15: Are we not counted of him strangers? - Rachel and Leah, who well knew the disposition of their father, gave him here his true character. He has treated us as strangers - as slaves whom he had a right to dispose of as he pleased; in consequence, he hath sold us - disposed of us on the mere principle of gaining by the sale.
And hath quite devoured also our money - Has applied to his own use the profits of the sale, and has allowed us neither portion nor inheritance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:15: sold us: Gen 31:41, Gen 29:15-20, Gen 29:27-30, Gen 30:26; Exo 21:7-11; Neh 5:8
Geneva 1599
31:15 Are we not counted of him strangers? for he hath (e) sold us, and hath quite devoured also our money.
(e) For they were given to Jacob as payment for his service, which was a kind of sale.
John Gill
31:15 Are we not accounted of him strangers?.... He had not treated them as children, nor even as freeborn persons; but as if they were foreigners that he had taken in war, or bought of others; or at least, that they were born bondmaids in his house, and so had a right to sell them as he had:
for he hath sold us; he had sold them to Jacob for fourteen years' service, as if they had been his slaves, instead of giving dowries with them as his children:
and hath quite devoured also our money; that which he got by the servitude of Jacob, instead of giving it to them as their portion; he spent it on himself and his sons, and there was nothing left for them.
31:1631:16: Ամենայն մեծութիւն եւ փառք զոր եհան Աստուած ՚ի հօրէ մերմէ, մե՛զ եղիցի՝ եւ որդւոց մերոց։ Արդ զոր ինչ ասաց քեզ Աստուած՝ արա՛։
16 Այն հարստութիւնն ու փառքը, որ Աստուած առաւ մեր հօր ձեռքից, թող մերը լինի ու մեր որդիներինը: Արդ, ինչ որ ասել է քեզ Աստուած, արա՛»:
16 Վասն զի բոլոր հարստութիւնը որ Աստուած մեր հօրմէն վերցուց, մերն է ու մեր զաւակներունն է եւ հիմա ինչ որ Աստուած քեզի ըսաւ, ըրէ՛»։
Ամենայն մեծութիւն [423]եւ փառք`` զոր եհան Աստուած ի հօրէ մերմէ, [424]մեզ եղիցի`` եւ որդւոց մերոց. արդ զոր ինչ ասաց քեզ Աստուած` արա:

31:16: Ամենայն մեծութիւն եւ փառք զոր եհան Աստուած ՚ի հօրէ մերմէ, մե՛զ եղիցի՝ եւ որդւոց մերոց։ Արդ զոր ինչ ասաց քեզ Աստուած՝ արա՛։
16 Այն հարստութիւնն ու փառքը, որ Աստուած առաւ մեր հօր ձեռքից, թող մերը լինի ու մեր որդիներինը: Արդ, ինչ որ ասել է քեզ Աստուած, արա՛»:
16 Վասն զի բոլոր հարստութիւնը որ Աստուած մեր հօրմէն վերցուց, մերն է ու մեր զաւակներունն է եւ հիմա ինչ որ Աստուած քեզի ըսաւ, ըրէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
31:1616: посему все богатство, которое Бог отнял у отца нашего, есть наше и детей наших; итак делай все, что Бог сказал тебе.
31:16 πάντα πας all; every τὸν ο the πλοῦτον πλουτος wealth; richness καὶ και and; even τὴν ο the δόξαν δοξα glory ἣν ος who; what ἀφείλατο αφαιρεω take away ὁ ο the θεὸς θεος God τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our ἡμῖν ημιν us ἔσται ειμι be καὶ και and; even τοῖς ο the τέκνοις τεκνον child ἡμῶν ημων our νῦν νυν now; present οὖν ουν then ὅσα οσος as much as; as many as εἴρηκέν ερεω.1 state; mentioned σοι σοι you ὁ ο the θεός θεος God ποίει ποιεω do; make
31:16 כִּ֣י kˈî כִּי that כָל־ ḵol- כֹּל whole הָ hā הַ the עֹ֗שֶׁר ʕˈōšer עֹשֶׁר riches אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִצִּ֤יל hiṣṣˈîl נצל deliver אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) מֵֽ mˈē מִן from אָבִ֔ינוּ ʔāvˈînû אָב father לָ֥נוּ lˌānû לְ to ה֖וּא hˌû הוּא he וּ û וְ and לְ lᵊ לְ to בָנֵ֑ינוּ vānˈênû בֵּן son וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now כֹּל֩ kˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֧ר ʔāmˈar אמר say אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to עֲשֵֽׂה׃ ʕᵃśˈē עשׂה make
31:16. sed Deus tulit opes patris nostri et nobis eas tradidit ac filiis nostris unde omnia quae praecepit facBut God hath taken our father's riches, and delivered them to us, and to our children: wherefore do all that God hath commanded thee.
16. For all the riches which God hath taken away from our father, that is ours and our children’s: now then, whatsoever God hath said unto thee, do.
31:16. But God has taken our father’s riches and handed these to us and to our sons. Therefore, do all that God has instructed you.”
31:16. For all the riches which God hath taken from our father, that [is] ours, and our children’s: now then, whatsoever God hath said unto thee, do.
For all the riches which God hath taken from our father, that [is] our' s, and our children' s: now then, whatsoever God hath said unto thee, do:

16: посему все богатство, которое Бог отнял у отца нашего, есть наше и детей наших; итак делай все, что Бог сказал тебе.
31:16
πάντα πας all; every
τὸν ο the
πλοῦτον πλουτος wealth; richness
καὶ και and; even
τὴν ο the
δόξαν δοξα glory
ἣν ος who; what
ἀφείλατο αφαιρεω take away
ο the
θεὸς θεος God
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
ἡμῖν ημιν us
ἔσται ειμι be
καὶ και and; even
τοῖς ο the
τέκνοις τεκνον child
ἡμῶν ημων our
νῦν νυν now; present
οὖν ουν then
ὅσα οσος as much as; as many as
εἴρηκέν ερεω.1 state; mentioned
σοι σοι you
ο the
θεός θεος God
ποίει ποιεω do; make
31:16
כִּ֣י kˈî כִּי that
כָל־ ḵol- כֹּל whole
הָ הַ the
עֹ֗שֶׁר ʕˈōšer עֹשֶׁר riches
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הִצִּ֤יל hiṣṣˈîl נצל deliver
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
מֵֽ mˈē מִן from
אָבִ֔ינוּ ʔāvˈînû אָב father
לָ֥נוּ lˌānû לְ to
ה֖וּא hˌû הוּא he
וּ û וְ and
לְ lᵊ לְ to
בָנֵ֑ינוּ vānˈênû בֵּן son
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
כֹּל֩ kˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֧ר ʔāmˈar אמר say
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
עֲשֵֽׂה׃ ʕᵃśˈē עשׂה make
31:16. sed Deus tulit opes patris nostri et nobis eas tradidit ac filiis nostris unde omnia quae praecepit fac
But God hath taken our father's riches, and delivered them to us, and to our children: wherefore do all that God hath commanded thee.
31:16. But God has taken our father’s riches and handed these to us and to our sons. Therefore, do all that God has instructed you.”
31:16. For all the riches which God hath taken from our father, that [is] ours, and our children’s: now then, whatsoever God hath said unto thee, do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:16: which God: Gen 31:1, Gen 31:9, Gen 30:35-43
whatsoever: Psa 45:10
John Gill
31:16 For all the riches which God hath taken from our father,.... And given to Jacob for his labour:
that is ours, and our children's; it belonged to us by the law of nature, before it came into thine hands; and our right unto it is still more manifest, and is confirmed by the service thou hast done for it, by which means it came into thy possession; and therefore it is no point of conscience with us, nor need it be any with thee especially, to go off with it:
now then, whatsoever God hath said unto thee, do; for that must needs be right: this was well spoken indeed; they mean, that he should leave their father's house, and go into the land of Canaan, as God had directed him; and they signified that they were willing: to go along with him.
John Wesley
31:16 Whereas Jacob looked upon the wealth which God had passed over from Laban to him as his wages, they look upon it as their portions; so that both ways God forced Laban to pay his debts, both to his servant and to his daughters.
31:1731:17: Յարեաւ Յակոբ՝ ա՛ռ զկանայս իւր եւ զմանկունս իւր, եւ եհան զնոսա յուղտս։
17 Յակոբը վեր կացաւ, առաւ իր կանանց ու երեխաներին եւ նրանց նստեցրեց ուղտերի վրայ:
17 Ուստի Յակոբ ելաւ ու իր որդիները ու կիները ուղտերու վրայ հեծցուց
Յարեաւ Յակոբ, առ զկանայս իւր եւ զմանկունս իւր, եւ եհան զնոսա յուղտս:

31:17: Յարեաւ Յակոբ՝ ա՛ռ զկանայս իւր եւ զմանկունս իւր, եւ եհան զնոսա յուղտս։
17 Յակոբը վեր կացաւ, առաւ իր կանանց ու երեխաներին եւ նրանց նստեցրեց ուղտերի վրայ:
17 Ուստի Յակոբ ելաւ ու իր որդիները ու կիները ուղտերու վրայ հեծցուց
zohrab-1805▾ eastern-1994▾ western am▾
31:1717: И встал Иаков, и посадил детей своих и жен своих на верблюдов,
31:17 ἀναστὰς ανιστημι stand up; resurrect δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ἔλαβεν λαμβανω take; get τὰς ο the γυναῖκας γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child αὐτοῦ αυτος he; him ἐπὶ επι in; on τὰς ο the καμήλους καμηλος camel
31:17 וַ wa וְ and יָּ֖קָם yyˌāqom קום arise יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and יִּשָּׂ֛א yyiśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֥יו bānˌāʸw בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נָשָׁ֖יו nāšˌāʸw אִשָּׁה woman עַל־ ʕal- עַל upon הַ ha הַ the גְּמַלִּֽים׃ ggᵊmallˈîm גָּמָל camel
31:17. surrexit itaque Iacob et inpositis liberis et coniugibus suis super camelos abiitThen Jacob rose up, and having set his children and wives upon camels, went his way.
17. Then Jacob rose up, and set his sons and his wives upon the camels;
31:17. And so Jacob rose up, and having placed the children and his wives upon camels, he went forth.
31:17. Then Jacob rose up, and set his sons and his wives upon camels;
Then Jacob rose up, and set his sons and his wives upon camels:

17: И встал Иаков, и посадил детей своих и жен своих на верблюдов,
31:17
ἀναστὰς ανιστημι stand up; resurrect
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἔλαβεν λαμβανω take; get
τὰς ο the
γυναῖκας γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὰς ο the
καμήλους καμηλος camel
31:17
וַ wa וְ and
יָּ֖קָם yyˌāqom קום arise
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
יִּשָּׂ֛א yyiśśˈā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֥יו bānˌāʸw בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נָשָׁ֖יו nāšˌāʸw אִשָּׁה woman
עַל־ ʕal- עַל upon
הַ ha הַ the
גְּמַלִּֽים׃ ggᵊmallˈîm גָּמָל camel
31:17. surrexit itaque Iacob et inpositis liberis et coniugibus suis super camelos abiit
Then Jacob rose up, and having set his children and wives upon camels, went his way.
31:17. And so Jacob rose up, and having placed the children and his wives upon camels, he went forth.
31:17. Then Jacob rose up, and set his sons and his wives upon camels;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Теперь Иаков поспешно приготовляет семью свою, скот и все имущество и, пользуясь отсутствием Лавана, находящегося на празднике стрижения овец, продолжавшемся несколько дней (1: Цар 25:2: и др.), немедленно пускается в путь со всем своим караваном. Время, судя по празднику стрижения овец, было весеннее, наиболее удобное для путешествий в жарких странах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Then Jacob rose up, and set his sons and his wives upon camels; 18 And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padan-aram, for to go to Isaac his father in the land of Canaan. 19 And Laban went to shear his sheep: and Rachel had stolen the images that were her father's. 20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. 21 So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead. 22 And it was told Laban on the third day that Jacob was fled. 23 And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead. 24 And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.
Here is, I. Jacob's flight from Laban. We may suppose he had been long considering of it, and casting about in his mind respecting it; but when now, at last, God had given him positive orders to go, he made no delay, nor was he disobedient to the heavenly vision. The first opportunity that offered itself he laid hold of, when Laban was shearing his sheep (v. 19), that part of his flock which was in the hands of his sons three days' journey off. Now, 1. It is certain that it was lawful for Jacob to leave his service suddenly, without giving a quarter's warning. It was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self-preservation, which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences. 2. It was his prudence to steal away unawares to Laban, lest, if Laban had known, he should have hindered him or plundered him. 3. It was honestly done to take no more than his own with him, the cattle of his getting, v. 18. He took what Providence gave him, and was content with that, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father's images (v. 19) and carried them away with her. The Hebrew calls them teraphim. Some think they were only little representations of the ancestors of the family, in statues or pictures, which Rachel had a particular fondness for, and was desirous to have with her, now that she was going into another country. It should rather seem that they were images for a religious use, penates, household-gods, either worshipped or consulted as oracles; and we are willing to hope (with bishop Patrick) that she took them away not out of covetousness of the rich metal they were made of, much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they had gone (Jacob, no doubt, dwelt with his wives as a man of knowledge, and they were better taught than so), but out of a design hereby to convince her father of the folly of his regard to those as gods which could not secure themselves, Isa. xlvi. 1, 2.
II. Laban's pursuit of Jacob. Tidings were brought him, on the third day, that Jacob had fled; he immediately raises the whole clan, takes his brethren, that is, the relations of his family, that were all in his interests, and pursues Jacob (as Pharaoh and his Egyptians afterwards pursued the seed of Jacob), to bring him back into bondage again, or with design to strip him of what he had. Seven days' journey he marched in pursuit of him, v. 23. He would not have taken half the pains to have visited his best friends. But the truth is bad men will do more to serve their sinful passions than good men will to serve their just affections, and are more vehement in their anger than in their love. Well, at length Laban, overtook him, and the very night before he came up with him God interposed in the quarrel, rebuked Laban and sheltered Jacob, charging Laban not to speak unto him either good or bad (v. 24), that is, to say nothing against his going on with his journey, for that it proceeded from the Lord. The same Hebraism we have, ch. xxiv. 50. Laban, during his seven day's march, had been full of rage against Jacob, and was now full of hopes that his lust should be satisfied upon him (Exod. xv. 9); but God comes to him, and with one word ties his hands, though he does not turn his heart. Note, 1. In a dream, and in slumberings upon the bed, God has ways of opening the ears of men, and sealing their instruction, Job xxxiii. 15, 16. Thus he admonishes men by their consciences, in secret whispers, which the man of wisdom will hear and heed. 2. The safety of good men is very much owing to the hold God has of the consciences of bad men and the access he has to them. 3. God sometimes appears wonderfully for the deliverance of his people when they are upon the very brink of ruin. The Jews were saved from Haman's plot when the king's decree drew hear to be put in execution, Esth. ix. 1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:17: upon camels: Gen 24:10, Gen 24:61; Sa1 30:17
Carl Friedrich Keil and Franz Delitzsch
31:17
Then Jacob rose up, and set his sons and his wives upon camels; Jacob then set out with his children and wives, and all the property that he had acquired in Padan-Aram, to return to his father in Canaan; whilst Laban had gone to the sheep-shearing, which kept him some time from his home on account of the size of his flock. Rachel took advantage of her father's absence to rob him of his teraphim (penates), probably small images of household gods in human form, which were worshipped as givers of earthly prosperity, and also consulted as oracles (see my Archologie, 90).
John Gill
31:17 Then Jacob rose up,.... And went with them to Laban's house, where his children were, as is plain from Rachel's theft, Gen 31:19,
and set his sons and his wives upon camels; which were his own, see Gen 30:43; creatures fit for travelling; on these he set his wives, Rachel and Leah, and his concubine wives, Bilhah and Zilpah; for these went with him, as appears from Gen 33:6; and "his sons", or rather "his children": for they were not all sons, there was one daughter, and they were all young; his eldest son Reuben could not be much more than twelve years of age, and his youngest son Joseph about six.
Robert Jamieson, A. R. Fausset and David Brown
31:17 Then Jacob rose up--Little time is spent by pastoral people in removing. The striking down the tents and poles and stowing them among their other baggage; the putting their wives and children in houdas like cradles, on the backs of camels, or in panniers on asses; and the ranging of the various parts of the flock under the respective shepherds; all this is a short process. A plain that is covered in the morning with a long array of tents and with browsing flocks, may, in a few hours, appear so desolate that not a vestige of the encampment remains, except the holes in which the tent poles had been fixed.
31:1831:18: Եւ խաղացոյց զամենայն զինչս իւր եւ զամենայն ստացուածս իւր զոր արար ՚ի Միջագետս Ասորւոց՝ երթալ առ Սահակ հայր իւր յերկիրն Քանանացւոց։
18 Նա իր հետ վերցրեց իր ողջ ունեցուածքն ու հարստութիւնը, որ կուտակել էր Ասորիների Միջագետքում, որպէսզի գնայ Քանանացիների երկիրը՝ իր հայր Իսահակի մօտ:
18 Եւ իր բոլոր անասունները ու իր բոլոր ստացուածքը որ ինք ստացաւ, իր ստացած անասունները, որոնք Միջագետքի մէջ ստացաւ, ճամբայ հանեց Քանանի երկիրը՝ դէպի իր Իսահակ հայրը երթալու։
Եւ խաղացոյց զամենայն ինչս իւր եւ զամենայն ստացուածս իւր զոր արար ի Միջագետս Ասորւոց, երթալ առ Իսահակ հայր իւր յերկիրն Քանանացւոց:

31:18: Եւ խաղացոյց զամենայն զինչս իւր եւ զամենայն ստացուածս իւր զոր արար ՚ի Միջագետս Ասորւոց՝ երթալ առ Սահակ հայր իւր յերկիրն Քանանացւոց։
18 Նա իր հետ վերցրեց իր ողջ ունեցուածքն ու հարստութիւնը, որ կուտակել էր Ասորիների Միջագետքում, որպէսզի գնայ Քանանացիների երկիրը՝ իր հայր Իսահակի մօտ:
18 Եւ իր բոլոր անասունները ու իր բոլոր ստացուածքը որ ինք ստացաւ, իր ստացած անասունները, որոնք Միջագետքի մէջ ստացաւ, ճամբայ հանեց Քանանի երկիրը՝ դէպի իր Իսահակ հայրը երթալու։
zohrab-1805▾ eastern-1994▾ western am▾
31:1818: и взял с собою весь скот свой и все богатство свое, которое приобрел, скот собственный его, который он приобрел в Месопотамии, чтобы идти к Исааку, отцу своему, в землю Ханаанскую.
31:18 καὶ και and; even ἀπήγαγεν απαγω lead off; lead away πάντα πας all; every τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him καὶ και and; even πᾶσαν πας all; every τὴν ο the ἀποσκευὴν αποσκευη he; him ἣν ος who; what περιεποιήσατο περιποιεω preserve; acquire ἐν εν in τῇ ο the Μεσοποταμίᾳ μεσοποταμια Mesopotamia καὶ και and; even πάντα πας all; every τὰ ο the αὐτοῦ αυτος he; him ἀπελθεῖν απερχομαι go off; go away πρὸς προς to; toward Ισαακ ισαακ Isaak τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him εἰς εις into; for γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan
31:18 וַ wa וְ and יִּנְהַ֣ג yyinhˈaḡ נהג drive אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מִקְנֵ֗הוּ miqnˈēhû מִקְנֶה purchase וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole רְכֻשֹׁו֙ rᵊḵušˌô רְכוּשׁ property אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָכָ֔שׁ rāḵˈāš רכשׁ gather מִקְנֵה֙ miqnˌē מִקְנֶה purchase קִנְיָנֹ֔ו qinyānˈô קִנְיָן property אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָכַ֖שׁ rāḵˌaš רכשׁ gather בְּ bᵊ בְּ in פַדַּ֣ן faddˈan פַּדָּן [paddan], field? אֲרָ֑ם ʔᵃrˈām אֲרָם Aram לָ lā לְ to בֹ֛וא vˈô בוא come אֶל־ ʔel- אֶל to יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac אָבִ֖יו ʔāvˌiʸw אָב father אַ֥רְצָה ʔˌarṣā אֶרֶץ earth כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
31:18. tulitque omnem substantiam et greges et quicquid in Mesopotamiam quaesierat pergens ad Isaac patrem suum in terram ChanaanAnd he took all his substance, and flocks, and whatsoever he had gotten in Mesopotamia, and went forward to Isaac his father to the land of Chanaan.
18. and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, for to go to Isaac his father unto the land of Canaan.
31:18. And he took all his substance and flocks, and whatever he had acquired in Mesopotamia, and he journeyed to his father Isaac, in the land of Canaan.
31:18. And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.
And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padan- aram, for to go to Isaac his father in the land of Canaan:

18: и взял с собою весь скот свой и все богатство свое, которое приобрел, скот собственный его, который он приобрел в Месопотамии, чтобы идти к Исааку, отцу своему, в землю Ханаанскую.
31:18
καὶ και and; even
ἀπήγαγεν απαγω lead off; lead away
πάντα πας all; every
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
ἀποσκευὴν αποσκευη he; him
ἣν ος who; what
περιεποιήσατο περιποιεω preserve; acquire
ἐν εν in
τῇ ο the
Μεσοποταμίᾳ μεσοποταμια Mesopotamia
καὶ και and; even
πάντα πας all; every
τὰ ο the
αὐτοῦ αυτος he; him
ἀπελθεῖν απερχομαι go off; go away
πρὸς προς to; toward
Ισαακ ισαακ Isaak
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
εἰς εις into; for
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
31:18
וַ wa וְ and
יִּנְהַ֣ג yyinhˈaḡ נהג drive
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מִקְנֵ֗הוּ miqnˈēhû מִקְנֶה purchase
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
רְכֻשֹׁו֙ rᵊḵušˌô רְכוּשׁ property
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָכָ֔שׁ rāḵˈāš רכשׁ gather
מִקְנֵה֙ miqnˌē מִקְנֶה purchase
קִנְיָנֹ֔ו qinyānˈô קִנְיָן property
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָכַ֖שׁ rāḵˌaš רכשׁ gather
בְּ bᵊ בְּ in
פַדַּ֣ן faddˈan פַּדָּן [paddan], field?
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
לָ לְ to
בֹ֛וא vˈô בוא come
אֶל־ ʔel- אֶל to
יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac
אָבִ֖יו ʔāvˌiʸw אָב father
אַ֥רְצָה ʔˌarṣā אֶרֶץ earth
כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
31:18. tulitque omnem substantiam et greges et quicquid in Mesopotamiam quaesierat pergens ad Isaac patrem suum in terram Chanaan
And he took all his substance, and flocks, and whatsoever he had gotten in Mesopotamia, and went forward to Isaac his father to the land of Chanaan.
31:18. And he took all his substance and flocks, and whatever he had acquired in Mesopotamia, and he journeyed to his father Isaac, in the land of Canaan.
31:18. And he carried away all his cattle, and all his goods which he had gotten, the cattle of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:18: for to go: Gen 27:1, Gen 27:2, Gen 27:41, Gen 28:21, Gen 35:27-29
John Gill
31:18 And he carried away all his cattle,.... His sheep, camels, and asses: the Jews say (y) he had 5,500 head of cattle:
and all the goods which he had gotten: all the rest besides his cattle; his menservants, and maidservants, and all his gold and his silver, and whatsoever else he had:
the cattle of his getting, which he had gotten in Padanaram: or Mesopotamia: this seems to be purposely observed, to show that he took nothing but what was his own getting, not anything that belonged to Laban:
for to go to Isaac his father in the land of Canaan; but it was some years before he got to his father's house, staying at several places by the way. No mention is made of his mother Rebekah, she perhaps being now dead.
(y) Pirke Eliezer, c. 37. fol. 41.
Robert Jamieson, A. R. Fausset and David Brown
31:18 he carried the cattle of his getting--that is, his own and nothing more. He did not indemnify himself for his many losses by carrying off any thing of Laban's, but was content with what Providence had given him. Some may think that due notice should have been given; but when a man feels himself in danger--the law of self-preservation prescribes the duty of immediate flight, if it can be done consistently with conscience.
31:1931:19: Եւ Լաբան երթեալ էր ՚ի կտուրս խաշանց իւրոց։ Եւ գողացաւ Ռաքէլ զկուռս հօր իւրոյ.
19 Լաբանը գնացել էր իր ոչխարները խուզելու: Ռաքէլը գողացաւ իր հօր կուռքերը,
19 Լաբան իր խաշինքը ասրակտուր ընելու գացեր էր ու Ռաքէլ իր հօրը կուռքերը* գողցաւ։
Եւ Լաբան երթեալ էր ի կտուրս խաշանց իւրոց. եւ գողացաւ Ռաքէլ զկուռս հօր իւրոյ:

31:19: Եւ Լաբան երթեալ էր ՚ի կտուրս խաշանց իւրոց։ Եւ գողացաւ Ռաքէլ զկուռս հօր իւրոյ.
19 Լաբանը գնացել էր իր ոչխարները խուզելու: Ռաքէլը գողացաւ իր հօր կուռքերը,
19 Լաբան իր խաշինքը ասրակտուր ընելու գացեր էր ու Ռաքէլ իր հօրը կուռքերը* գողցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1919: И как Лаван пошел стричь скот свой, то Рахиль похитила идолов, которые были у отца ее.
31:19 Λαβαν λαβαν though; while ᾤχετο οιχομαι shear; crop τὰ ο the πρόβατα προβατον sheep αὐτοῦ αυτος he; him ἔκλεψεν κλεπτω steal δὲ δε though; while Ραχηλ ραχηλ Rachel τὰ ο the εἴδωλα ειδωλον idol τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him
31:19 וְ wᵊ וְ and לָבָ֣ן lāvˈān לָבָן Laban הָלַ֔ךְ hālˈaḵ הלך walk לִ li לְ to גְזֹ֖ז ḡᵊzˌōz גזז shear אֶת־ ʔeṯ- אֵת [object marker] צֹאנֹ֑ו ṣōnˈô צֹאן cattle וַ wa וְ and תִּגְנֹ֣ב ttiḡnˈōv גנב steal רָחֵ֔ל rāḥˈēl רָחֵל Rachel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to אָבִֽיהָ׃ ʔāvˈîhā אָב father
31:19. eo tempore Laban ierat ad tondendas oves et Rahel furata est idola patris suiAt that time Laban was gone to shear his sheep, and Rachel stole away her father's idols.
19. Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father’s.
31:19. At that time, Laban had gone to shear the sheep, and so Rachel stole her father’s idols.
31:19. And Laban went to shear his sheep: and Rachel had stolen the images that [were] her father’s.
And Laban went to shear his sheep: and Rachel had stolen the images that [were] her father' s:

19: И как Лаван пошел стричь скот свой, то Рахиль похитила идолов, которые были у отца ее.
31:19
Λαβαν λαβαν though; while
ᾤχετο οιχομαι shear; crop
τὰ ο the
πρόβατα προβατον sheep
αὐτοῦ αυτος he; him
ἔκλεψεν κλεπτω steal
δὲ δε though; while
Ραχηλ ραχηλ Rachel
τὰ ο the
εἴδωλα ειδωλον idol
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
31:19
וְ wᵊ וְ and
לָבָ֣ן lāvˈān לָבָן Laban
הָלַ֔ךְ hālˈaḵ הלך walk
לִ li לְ to
גְזֹ֖ז ḡᵊzˌōz גזז shear
אֶת־ ʔeṯ- אֵת [object marker]
צֹאנֹ֑ו ṣōnˈô צֹאן cattle
וַ wa וְ and
תִּגְנֹ֣ב ttiḡnˈōv גנב steal
רָחֵ֔ל rāḥˈēl רָחֵל Rachel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
אָבִֽיהָ׃ ʔāvˈîhā אָב father
31:19. eo tempore Laban ierat ad tondendas oves et Rahel furata est idola patris sui
At that time Laban was gone to shear his sheep, and Rachel stole away her father's idols.
31:19. At that time, Laban had gone to shear the sheep, and so Rachel stole her father’s idols.
31:19. And Laban went to shear his sheep: and Rachel had stolen the images that [were] her father’s.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Терафимы, которых украла Рахиль у отца своего, были своего рода пенатами, домашний богами (ср. ст. 30), употреблявшимися для вопрошения будущего: они имели фигуру человека (1: Цар 19:13). Возможно, что терафимы упомянуты в речи И. Навина о богах, которым служили праотцы еврейского народа (Нав 24:2). Но вероятнее видеть в сообщаемом случае суеверие и в терафимах — своего рода талисманы.

Похитила их Рахиль, может быть, с целью лишить Лавана возможности узнать, какою дорогою направился Иаков; или же терафимы Лавана обратили на себя внимание Рахили и по дороговизне их материала. Мидраш (Beresch. r. Раг. 74, s. 363) говорит, что Рахиль сделала это с целью освободить отца от его суеверия. Того же мнения о поступке Рахили был и блаж. Феодорит: «иные говорят, что Рахиль украла идолы по расположению к ним. А я предполагаю противное, именно же, что похитила с намерением и отца освободить от суеверия» (отв. на вопр. 91). Иначе и едва ли не точнее понимает поступок Рахили святой Иоанн Златоуст: «дочери еще держались отеческого обычая и имели большое уважение к идолам» (Бес. 57:613).

Иаков «похитил сердце у Лавана Арамеянина» (согласно еврейского текста; у греков и славян подобного оборота нет) (ст. 20) — игра слов (ср. ст. 19); смысл выражения определяется второю половиною стиха: ушел тайком, взяв все же родных его дочерей (ср. ст. 26). Название Лавана «арамеянином» (слав. «Сирин») здесь и ниже (24: ст.) имеет цель, по замечанию Клерика, не отечество Лавана определить, а отметить нравы сего мужа, так как сирийцы издревле почитались самыми хитрыми и лукавыми из всех народов; Иаков же перехитрил хитрейшего (Rosenmuller, р. 487). Иаков перешел реку, т. е. Евфрат, и направился на юго-запад — к горе Галаад. Последнее название здесь (21: ст.) употреблено пролептически, [пролептически — предполагая скрытый и пока недоступный для посторонних смысл.] так как по ст. 47: только Иаков дал горе это имя.

Место, где Иакова через 10: дней после его бегства догнал Лаван: 3: дня последний еще не знал о побеге Иакова, ст. 22, и 7: дней он гнался за ним до горы Галаад, ст. 23. Позже, как известно, вся заиорданская страна называлась Галаадом, и потоком Иавоком разделялась на северную и южную части. В данном случае разумеется, вероятно, самая северная часть территории, ближайшая к Месопотамии, а не теперешний Джелаад на Иавоке: дойти сюда в 10: дней Иаков, при медленности движения его каравана (ср. 33:13), не мог. На одной и той же горе, может быть, на разных холмах ее, располагаются особыми станами Иаков с семьею и Лаван с родственниками-спутниками (25: ст.).

Лаван преследует его.
Adam Clarke: Commentary on the Bible - 1831
31:19: Laban went to shear his sheep - Laban had gone; and this was a favorable time not only to take his images, but to return to Canaan without being perceived.
Rachel had stolen the images - תרפים teraphim. What the teraphim were is utterly unknown. In Gen 31:30 they are termed אלהי elohai, gods; and to some it appears very likely that they were a sort of images devoted to superstitious purposes, not considered as gods, but as representatives of certain Divine attributes, Dr. Shuckford supposes them to be a sort of tiles, on which the names or figures of their ancestors were engraven. Theodoret, in his 89th question, calls them idols; and says that Rachel, who was a type of the true Church, stole them from her father that he might be delivered from idolatry. R. S. Jarchi gives nearly the same reason.
The Targum of Jonathan ben Uzziel gives a strange turn to the whole passage. "And Rachel stole the images of her father: for they had murdered a man, who was a first-born son; and having cut off his head, they embalmed it with salt and spices, and they wrote divinations upon a plate of gold, and put it under his tongue; and placed it against the wall, and it conversed with them, and Laban worshipped it. And Jacob stole the science of Laban the Syrian, that it might not discover his departure." If the word be derived from רפא mo rapha, to heal or restore, then the teraphim may be considered as a sort of talismans, kept for the purpose of averting and curing diseases; and probably were kept by Laban for the same purpose that the Romans kept their lares and penates. It is however possible that תרפים teraphim is the same as שרפים seraphim, the ת tau and ש sin being changed, which is very frequent in the Syrian or Chaldee language; and we know that Laban was an Aramean or Syrian. Fire has been considered from the earliest ages as a symbol of the Deity; and as the word seraphim comes from שרף saraph, to burn, it has been conjectured that the teraphim of Laban were luminous forms, prepared of burnished brass, etc., which he might imagine a proper medium of communication between God and his worshippers. Mr. Parkhurst has observed that the teraphim were in use among believers and unbelievers. Among the former, see this chapter; for he denies that Laban was an idolater. See also Jdg 17:5;Jdg 18:14, Jdg 18:18, Jdg 18:20; Sa1 19:13, Sa1 19:16. Among the latter, see Kg2 23:24; Eze 21:21; Zac 10:2. Compare Sa1 15:23, and Hos 3:4. These are all the places in which the original word is found.
The Persian translator seems to have considered these teraphim as tables or instruments that served for purposes of judicial astrology, and hence translates the word asterlabha, astrolabes. As the astrolabe was an instrument with which they took the altitude of the pole-star, the sun, etc., it might, in the notion of the Persian translator, imply tables, etc., by which the culminating of particular stars might be determined, and the whole serve for purposes of judicial astrology. Now as many who have professed themselves to be believers in Christianity, have nevertheless addicted themselves to judicial astrology, we might suppose such a thing in this case, and still consider Laban as no idolater. If the Persian translator has not hit on the true meaning, he has formed the most likely conjecture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:19: images: Heb. teraphim, Gen 31:30, Gen 31:32, Gen 35:2; Jos 24:2; Jdg 17:4, Jdg 17:5, Jdg 18:14-24, Jdg 18:31; Sa1 19:13; Eze 21:21; Hos 3:4; These might have been images devoted to superstitious or idolatrous purposes, as they are termed gods by Laban, in Gen 31:30. The Targums of Onkelos and Jonathan render it, tzalmanaya, "images;" the LXX and Theodoret, ειδολον [Strong's G1497], "idols;" Aquilla, μορφωματα, "figures;" and the Persian, asterlabha, "astrolabes.
Geneva 1599
31:19 And Laban went to shear his sheep: and Rachel had stolen the (f) images that [were] her father's.
(f) For so the word here signifies, because Laban calls them gods, (Gen 31:30).
John Gill
31:19 And Laban went to shear his sheep,.... Which were under the care of his sons, and were three days' distance from Jacob's flocks; this gave Jacob a fair opportunity to depart with his family and substance, since Laban and his sons were at such a distance, and their servants with them also:
and Rachel had stolen the images that were her father's; afterwards called gods, which he made use of in an idolatrous and superstitious manner, one way or other: they seem to be a kind of "penates", or household gods; in the Hebrew they are called "teraphim"; and which De Dieu thinks were the same with "seraphim" (z); and were images of angels, consulted on occasion, and placed in the house for the protection of it, and to increase the substance thereof: some take them to be plates of brass describing the hours of the day, a sort of sundials; or were such forms, that at certain times were made to speak, and show things to come: but they rather seem to be images of an human form, as say the Jewish writers, and as seems from 1Kings 19:13; and which it is supposed were made under certain constellations, and were a sort of talismans, and were consulted as oracles, and in high esteem with the Chaldeans and Syrians, a people given to astrology, and by which they made their divinations; See Gill on Hos 3:4 and also See Gill on Zech 10:2; and therefore Rachel took them away, that her father might not consult them, and know which way Jacob fled, as Aben Ezra; but this looks as if she had an opinion of them, and that they had such a power of discovering persons and things that were attributed to them: and indeed some think she took them away from an affection and veneration for them, supposing she should not be able to meet with such in Canaan in Isaac's family; and what is observed in Gen 35:2 seems to countenance this; but one would think she had been better instructed by Jacob during his twenty years' conversation with her; and besides, had she been tinctured with such sort of superstition and idolatry, she would never have used them so indecently, as to have sat upon them in the circumstances in which she was, Gen 31:34; it is more to her credit and character to say with Jarchi, that she did this to take off her father from the idolatrous worship of them, and to convince him that they were no gods; since they could not inform him of the designs of Jacob, and of his flight, nor secure themselves from being carried away by her; unless it can be thought that she took them because of the metal of which they were made, gold or silver, being willing to have something of her father's goods as her portion, which she thought she had a right unto, or in recompence of her husband's service. Dr. Lightfoot (a) thinks she took them for a civil use, to preserve the memory of some of her ancestors, of which these were the pictures, and Laban had idolized; but whether pictures were so early is questionable.
(z) So Hyde, Hist. Relig. Ver. Pers. c. 20. p. 272. (a) Works, vol. 1. p. 696.
John Wesley
31:19 Laban went to shear his sheep - That part of his flock which was in the hands of his sons, three days journey off. Now, It is certain it was lawful for Jacob to leave his service suddenly: it was not only justified by the particular instructions God gave him, but warranted by the fundamental law of self - preservation which directs us, when we are in danger, to shift for our own safety, as far as we can do it without wronging our consciences. It was his prudence to steal away unawares to Laban, lest if Laban had known, he should have hindered him, or plundered him. It was honestly done to take no more than his own with him, the cattle of his getting. He took what providence gave him, and would not take the repair of his damages into his own hands. Yet Rachel was not so honest as her husband; she stole her father's images, and carried them away. The Hebrew calls them Teraphim. Some think they were only little representations of the ancestors of the family in statue or picture, which Rachel had a particular fondness for, and was desirous to have with her now she was going into another country. It should rather seem they were images for a religious use, penates, household gods, either worshipped, or consulted as oracles; and we are willing to hope, that she took them away, not out of covetousness much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they were gone; (Jacob no doubt dwelt with his wives as a man of knowledge, and they were better taught than so) but with a design to convince her father of the folly of his regard to those as gods which could not secure themselves.
31:2031:20: եւ գողացաւ Յակոբ զսիրտ Լաբանու աներոյ իւրոյ՝ չպատմե՛լ նմա թէ գնայցէ[282]։ [282] Ոսկան. ՚Ի չպատմել նմա թէ։
20 իսկ Յակոբը շեղեց իր աներոջ Լաբանի ուշադրութիւնը, որովհետեւ չէր ուզում յայտնել նրան, որ պիտի գնայ:
20 Յակոբ Ասորի Լաբանէն գաղտուկ փախաւ*, քանզի իր փախչիլը չգիտցուց անոր։
Եւ գողացաւ Յակոբ զսիրտ Լաբանու [425]աներոյ իւրոյ`` չպատմել նմա թէ գնայցէ:

31:20: եւ գողացաւ Յակոբ զսիրտ Լաբանու աներոյ իւրոյ՝ չպատմե՛լ նմա թէ գնայցէ[282]։
[282] Ոսկան. ՚Ի չպատմել նմա թէ։
20 իսկ Յակոբը շեղեց իր աներոջ Լաբանի ուշադրութիւնը, որովհետեւ չէր ուզում յայտնել նրան, որ պիտի գնայ:
20 Յակոբ Ասորի Լաբանէն գաղտուկ փախաւ*, քանզի իր փախչիլը չգիտցուց անոր։
zohrab-1805▾ eastern-1994▾ western am▾
31:2020: Иаков же похитил сердце у Лавана Арамеянина, потому что не известил его, что удаляется.
31:20 ἔκρυψεν κρυπτω hide δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov Λαβαν λαβαν the Σύρον συρος Syros; Siros τοῦ ο the μὴ μη not ἀναγγεῖλαι αναγγελλω announce αὐτῷ αυτος he; him ὅτι οτι since; that ἀποδιδράσκει αποδιδρασκω run away
31:20 וַ wa וְ and יִּגְנֹ֣ב yyiḡnˈōv גנב steal יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶת־ ʔeṯ- אֵת [object marker] לֵ֥ב lˌēv לֵב heart לָבָ֖ן lāvˌān לָבָן Laban הָ hā הַ the אֲרַמִּ֑י ʔᵃrammˈî אֲרַמִּי Aramean עַל־ ʕal- עַל upon בְּלִי֙ bᵊlˌî בְּלִי destruction הִגִּ֣יד higgˈîḏ נגד report לֹ֔ו lˈô לְ to כִּ֥י kˌî כִּי that בֹרֵ֖חַ vōrˌēₐḥ ברח run away הֽוּא׃ hˈû הוּא he
31:20. noluitque Iacob confiteri socero quod fugeretAnd Jacob would not confess to his father in law that he was flying away.
20. And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.
31:20. And Jacob was not willing to confess to his father-in-law that he was fleeing.
31:20. And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.
And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled:

20: Иаков же похитил сердце у Лавана Арамеянина, потому что не известил его, что удаляется.
31:20
ἔκρυψεν κρυπτω hide
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
Λαβαν λαβαν the
Σύρον συρος Syros; Siros
τοῦ ο the
μὴ μη not
ἀναγγεῖλαι αναγγελλω announce
αὐτῷ αυτος he; him
ὅτι οτι since; that
ἀποδιδράσκει αποδιδρασκω run away
31:20
וַ wa וְ and
יִּגְנֹ֣ב yyiḡnˈōv גנב steal
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶת־ ʔeṯ- אֵת [object marker]
לֵ֥ב lˌēv לֵב heart
לָבָ֖ן lāvˌān לָבָן Laban
הָ הַ the
אֲרַמִּ֑י ʔᵃrammˈî אֲרַמִּי Aramean
עַל־ ʕal- עַל upon
בְּלִי֙ bᵊlˌî בְּלִי destruction
הִגִּ֣יד higgˈîḏ נגד report
לֹ֔ו lˈô לְ to
כִּ֥י kˌî כִּי that
בֹרֵ֖חַ vōrˌēₐḥ ברח run away
הֽוּא׃ hˈû הוּא he
31:20. noluitque Iacob confiteri socero quod fugeret
And Jacob would not confess to his father in law that he was flying away.
31:20. And Jacob was not willing to confess to his father-in-law that he was fleeing.
31:20. And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
31:20-24
Laban hears of his flight, pursues, and overtakes him. "Stole the heart," κλέπτειν νοῦν kleptein noun. The heart is the seat of the understanding in Scripture. To steal the heart of anyone is to act without his knowledge. The river. The Frat, near which, we may conclude, Jacob was tending his flocks. Haran was about seventy miles from the river, and therefore, Laban's flocks were on the other side of Haran. "Toward mount Gilead;" about three hundred miles from the Frat. "On the third day." This shows that Laban's flocks kept by his sons were still three days' journey apart from Jacob's. His brethren - his kindred and dependents. "Seven days' journey." On the third day after the arrival of the messenger, Laban might return to the spot whence Jacob had taken his flight. In this case, Jacob would have at least five days of a start; which, added to the seven days of pursuit, would give him twelve days to travel three hundred English miles. To those accustomed to the pastoral life this was a possible achievement. God appears to Laban on behalf of Jacob, and warns him not to harm him. "Not to speak from good to bad" is merely to abstain from language expressing and prefacing violence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:20: unawares to Laban: Heb. the heart of Laban (See note on Gen 31:27). Gen 31:20
Carl Friedrich Keil and Franz Delitzsch
31:20
"Thus Jacob deceived Laban the Syrian, in that he told him not that he fled;" - לב גּנב to steal the heart (as the seat of the understanding), like κλέπτειν νοο͂ν, and גּנב with the simple accus. pers., Gen 31:27, like κλεπτειν τίνα, signifies to take the knowledge of anything away from a person, to deceive him; - "and passed over the river (Euphrates), and took the direction to the mountains of Gilead."
John Gill
31:20 And Jacob stole away unawares to Laban the Syrian,.... Went away without his knowledge, or giving him any notice of it; he was too cunning for Laban the Syrian; notwithstanding his astrology and superstitious arts, which the Syrians are addicted to, he had no foresight of this matter: or he "stole away the heart of Laban" (b), that which his heart was set upon; not his gods, these Rachel stole away; nor his daughters, for whom he does not appear to have had any great affection and respect; but rather the cattle and goods Jacob took with him, which Laban's eye and heart were upon, and hoped to get into his possession by one means, or at one time or another; but the former sense, that he "stole from" his heart (d), or stole away without his knowledge, seems best to agree with what follows:
in that he told him not that he fled; or that he designed to go away, and was about to do it.
(b) "furatus est cor", Tigurine version, Pagninus, Montanus, Munster, Vatablus, Drasius, Cartwright. (d) "Furatus a corde Labanis", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
31:20 Jacob stole away--The result showed the prudence and necessity of departing secretly; otherwise, Laban might have detained him by violence or artifice.
31:2131:21: Եւ գնաց ինքն եւ ամենայն որ ինչ ի՛ւր էր։ Եւ յարուցեալ անց ընդ գետ՝ եւ դիմեաց ՚ի լեառն Գաղաադու։
21 Եւ նա գնաց իր ամբողջ ունեցուածքով: Նա անցաւ գետը եւ ուղղուեց դէպի Գաղաադ լեռը:
21 Այսպէս անիկա իր բոլոր ունեցածովը փախաւ ու ելաւ ու Գետէն անցաւ եւ իր երեսը դէպի Գաղաադ լեռը շտկեց։
Եւ գնաց ինքն եւ ամենայն որ ինչ իւր էր, եւ յարուցեալ անց ընդ Գետ եւ դիմեաց ի լեառն Գաղաադու:

31:21: Եւ գնաց ինքն եւ ամենայն որ ինչ ի՛ւր էր։ Եւ յարուցեալ անց ընդ գետ՝ եւ դիմեաց ՚ի լեառն Գաղաադու։
21 Եւ նա գնաց իր ամբողջ ունեցուածքով: Նա անցաւ գետը եւ ուղղուեց դէպի Գաղաադ լեռը:
21 Այսպէս անիկա իր բոլոր ունեցածովը փախաւ ու ելաւ ու Գետէն անցաւ եւ իր երեսը դէպի Գաղաադ լեռը շտկեց։
zohrab-1805▾ eastern-1994▾ western am▾
31:2121: И ушел со всем, что у него было; и, встав, перешел реку и направился к горе Галаад.
31:21 καὶ και and; even ἀπέδρα αποδιδρασκω he; him καὶ και and; even πάντα πας all; every τὰ ο the αὐτοῦ αυτος he; him καὶ και and; even διέβη διαβαινω step through; go across τὸν ο the ποταμὸν ποταμος river καὶ και and; even ὥρμησεν ορμαω charge εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount Γαλααδ γαλααδ Galaad; Galaath
31:21 וַ wa וְ and יִּבְרַ֥ח yyivrˌaḥ ברח run away הוּא֙ hû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֔ו lˈô לְ to וַ wa וְ and יָּ֖קָם yyˌāqom קום arise וַ wa וְ and יַּעֲבֹ֣ר yyaʕᵃvˈōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּהָ֑ר nnāhˈār נָהָר stream וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] פָּנָ֖יו pānˌāʸw פָּנֶה face הַ֥ר hˌar הַר mountain הַ ha הַ the גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
31:21. cumque abisset tam ipse quam omnia quae iuris eius erant et amne transmisso pergeret contra montem GalaadAnd when he was gone, together with all that belonged to him, and having passed the river, was going on towards mount Galaad,
21. So he fled with all that he had; and he rose up, and passed over the River, and set his face toward the mountain of Gilead.
31:21. And when he had gone away with all such things that were justly his, and, having crossed the river, was continuing on toward Mount Gilead,
31:21. So he fled with all that he had; and he rose up, and passed over the river, and set his face [toward] the mount Gilead.
So he fled with all that he had; and he rose up, and passed over the river, and set his face [toward] the mount Gilead:

21: И ушел со всем, что у него было; и, встав, перешел реку и направился к горе Галаад.
31:21
καὶ και and; even
ἀπέδρα αποδιδρασκω he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
αὐτοῦ αυτος he; him
καὶ και and; even
διέβη διαβαινω step through; go across
τὸν ο the
ποταμὸν ποταμος river
καὶ και and; even
ὥρμησεν ορμαω charge
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
Γαλααδ γαλααδ Galaad; Galaath
31:21
וַ wa וְ and
יִּבְרַ֥ח yyivrˌaḥ ברח run away
הוּא֙ הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֔ו lˈô לְ to
וַ wa וְ and
יָּ֖קָם yyˌāqom קום arise
וַ wa וְ and
יַּעֲבֹ֣ר yyaʕᵃvˈōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נָּהָ֑ר nnāhˈār נָהָר stream
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
פָּנָ֖יו pānˌāʸw פָּנֶה face
הַ֥ר hˌar הַר mountain
הַ ha הַ the
גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
31:21. cumque abisset tam ipse quam omnia quae iuris eius erant et amne transmisso pergeret contra montem Galaad
And when he was gone, together with all that belonged to him, and having passed the river, was going on towards mount Galaad,
31:21. And when he had gone away with all such things that were justly his, and, having crossed the river, was continuing on toward Mount Gilead,
31:21. So he fled with all that he had; and he rose up, and passed over the river, and set his face [toward] the mount Gilead.
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Adam Clarke: Commentary on the Bible - 1831
31:21: Passed over the river - The Euphrates, as the Targum properly notices. But how could he pass such a river with his flocks, etc.? This difficulty does not seem to have struck critics in general. The rabbins felt it, and assert that God wrought a miracle for Jacob on this occasion, and that he passed over dry shod. As we know not in what other way he could pass, it is prudent to refer it to the power of God, which accompanied him through the whole of his journey. There might, however, have been fords well known to both Jacob and Laban, by which they might readily pass.
The mount Gilead - What the ancient name of this mountain was, we know not; but it is likely that it had not the name of Gilead till after the transaction mentioned Gen 31:47. The mountains of Gilead were eastward of the country possessed by the tribes of Reuben and Gad; and extended from Mount Hermon to the mountains of Moab - Calmet. It is joined to Mount Libanus, and includes the mountainous region called in the New Testament Trachonitis - Dodd.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:21: passed: Gen 2:14, Gen 15:18; Jos 24:2, Jos 24:3
set his: Gen 46:28; Num 24:1; Kg2 12:17; Jer 50:5; Luk 9:51-53
Gilead: Gen 31:23; Num 32:1; Deu 3:12; Jos 13:8, Jos 13:9; Jdg 10:18; Kg1 17:1
John Gill
31:21 So he fled with all that he had,.... His wives, his children, cattle and substance:
and he rose up, and passed over the river; the river Euphrates, as the Targum of Jonathan expresses it, which lay between Mesopotamia and Canaan:
and set his face toward the mount Gilead: he travelled and bent his course that way: this, was a mountain on the border of the land of Canaan, adjoining to Lebanon, near which was a very fruitful country, which had its name from it: it is so called here by way of anticipation; for this name was afterwards given it from the heap of stones here laid, as a witness of the agreement between Laban and Jacob, Gen 31:45.
31:2231:22: Ա՛զդ եղեւ Լաբանու Ասորւոյ յաւուրն երրորդի, եթէ գնա՛ց Յակոբ։
22 Երրորդ օրը ասորի Լաբանին յայտնեցին, որ Յակոբը գնացել է:
22 Երրորդ օրը Յակոբին փախչիլը Լաբանին պատմուեցաւ։
Ազդ եղեւ Լաբանու [426]Ասորւոյ յաւուրն երրորդի, եթէ գնաց Յակոբ:

31:22: Ա՛զդ եղեւ Լաբանու Ասորւոյ յաւուրն երրորդի, եթէ գնա՛ց Յակոբ։
22 Երրորդ օրը ասորի Լաբանին յայտնեցին, որ Յակոբը գնացել է:
22 Երրորդ օրը Յակոբին փախչիլը Լաբանին պատմուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:2222: На третий день сказали Лавану, что Иаков ушел.
31:22 ἀνηγγέλη αναγγελλω announce δὲ δε though; while Λαβαν λαβαν the Σύρῳ συρος Syros; Siros τῇ ο the τρίτῃ τριτος third ἡμέρᾳ ημερα day ὅτι οτι since; that ἀπέδρα αποδιδρασκω Iakōb; Iakov
31:22 וַ wa וְ and יֻּגַּ֥ד yyuggˌaḏ נגד report לְ lᵊ לְ to לָבָ֖ן lāvˌān לָבָן Laban בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third כִּ֥י kˌî כִּי that בָרַ֖ח vārˌaḥ ברח run away יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
31:22. nuntiatum est Laban die tertio quod fugeret IacobIt was told Laban on the third day that Jacob fled.
22. And it was told Laban on the third day that Jacob was fled.
31:22. it was reported to Laban on the third day that Jacob had fled.
31:22. And it was told Laban on the third day that Jacob was fled.
And it was told Laban on the third day that Jacob was fled:

22: На третий день сказали Лавану, что Иаков ушел.
31:22
ἀνηγγέλη αναγγελλω announce
δὲ δε though; while
Λαβαν λαβαν the
Σύρῳ συρος Syros; Siros
τῇ ο the
τρίτῃ τριτος third
ἡμέρᾳ ημερα day
ὅτι οτι since; that
ἀπέδρα αποδιδρασκω Iakōb; Iakov
31:22
וַ wa וְ and
יֻּגַּ֥ד yyuggˌaḏ נגד report
לְ lᵊ לְ to
לָבָ֖ן lāvˌān לָבָן Laban
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third
כִּ֥י kˌî כִּי that
בָרַ֖ח vārˌaḥ ברח run away
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
31:22. nuntiatum est Laban die tertio quod fugeret Iacob
It was told Laban on the third day that Jacob fled.
31:22. it was reported to Laban on the third day that Jacob had fled.
31:22. And it was told Laban on the third day that Jacob was fled.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: Ограждая неприкосновенность своего избранника, Бог является во сне язычнику Лавану предостеречь его от насилий Иакову, как ранее являлся Авимелеху ради Авраама (20:3: и сл.).

Факт, что сириец Лаван удостаивается богоявления, указывает на то, что в душе его было доброе расположение.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:22: Gen 30:36; exo 14:5-31; Job 5:12, Job 5:13
Carl Friedrich Keil and Franz Delitzsch
31:22
Laban's Pursuit, Reconciliation, and Covenant with Jacob. - As Laban was not told till the third day after the flight, though he pursued the fugitives with his brethren, i.e., his nearest relations, he did not overtake Jacob for seven days, by which time he had reached the mountains of Gilead (Gen 31:22-24). The night before he overtook them, he was warned by God in a dream, "not to speak to Jacob from good to bad," i.e., not to say anything decisive and emphatic for the purpose of altering what had already occurred (vid., Gen 31:29, and the note on Gen 24:50). Hence he confined himself, when they met, "to bitter reproaches combining paternal feeling on the one hand with hypocrisy on the other;" in which he told them that he had the power to do them harm, if God had not forbidden him, and charged them with stealing his gods (the teraphim).
John Gill
31:22 And it was told Laban on the third day, that Jacob was fled. Three days after Jacob was gone he had the report of it, by some means or another; by some of his neighbours, or servants left at home, and sooner he could not well have it, since the flock he went to shear was three days' distance from Jacob's, Gen 30:36.
Robert Jamieson, A. R. Fausset and David Brown
31:22 LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
Tit was told Laban on the third day--No sooner did the news reach Laban than he set out in pursuit, and he being not encumbered, advanced rapidly; whereas Jacob, with a young family and numerous flocks, had to march slowly, so that he overtook the fugitives after seven days' journey as they lay encamped on the brow of mount Gilead, an extensive range of hills forming the eastern boundary of Canaan. Being accompanied by a number of his people, he might have used violence had he not been divinely warned in a dream to give no interruption to his nephew's journey. How striking and sudden a change! For several days he had been full of rage, and was now in eager anticipation that his vengeance would be fully wreaked, when lo! his hands are tied by invisible power (Ps 76:10). He did not dare to touch Jacob, but there was a war of words.
31:2331:23: Եւ առեալ զեղբարս իւր ընդ իւր, պնդեցաւ զկնի նորա ճանապարհ զեւթն աւուր, եւ եհաս նմա ՚ի լերինն Գաղաադու։
23 Նա իր հետ վերցրեց իր եղբայրներին, հետապնդեց նրան՝ անցնելով եօթը օրուայ ճանապարհ եւ նրան հասաւ Գաղաադ լերան մօտ:
23 Անիկա իր եղբայրները հետը առնելով, անոր ետեւէն եօթը օրուայ ճամբայ գնաց ու անոր հասաւ Գաղաադ լեռը։
Եւ առեալ զեղբարս իւր ընդ իւր, պնդեցաւ զկնի նորա ճանապարհ զեւթն աւուր, եւ եհաս նմա ի լերինն Գաղաադու:

31:23: Եւ առեալ զեղբարս իւր ընդ իւր, պնդեցաւ զկնի նորա ճանապարհ զեւթն աւուր, եւ եհաս նմա ՚ի լերինն Գաղաադու։
23 Նա իր հետ վերցրեց իր եղբայրներին, հետապնդեց նրան՝ անցնելով եօթը օրուայ ճանապարհ եւ նրան հասաւ Գաղաադ լերան մօտ:
23 Անիկա իր եղբայրները հետը առնելով, անոր ետեւէն եօթը օրուայ ճամբայ գնաց ու անոր հասաւ Գաղաադ լեռը։
zohrab-1805▾ eastern-1994▾ western am▾
31:2323: Тогда он взял с собою родственников своих, и гнался за ним семь дней, и догнал его на горе Галаад.
31:23 καὶ και and; even παραλαβὼν παραλαμβανω take along; receive πάντας πας all; every τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him μεθ᾿ μετα with; amid ἑαυτοῦ εαυτου of himself; his own ἐδίωξεν διωκω go after; pursue ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him ὁδὸν οδος way; journey ἡμερῶν ημερα day ἑπτὰ επτα seven καὶ και and; even κατέλαβεν καταλαμβανω apprehend αὐτὸν αυτος he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῷ ο the Γαλααδ γαλααδ Galaad; Galaath
31:23 וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] אֶחָיו֙ ʔeḥāʸw אָח brother עִמֹּ֔ו ʕimmˈô עִם with וַ wa וְ and יִּרְדֹּ֣ף yyirdˈōf רדף pursue אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day וַ wa וְ and יַּדְבֵּ֥ק yyaḏbˌēq דבק cling, cleave to אֹתֹ֖ו ʔōṯˌô אֵת [object marker] בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain הַ ha הַ the גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
31:23. qui adsumptis fratribus suis persecutus est eum diebus septem et conprehendit in monte GalaadAnd he took his brethren with him, and pursued after him seven days; and overtook him in the mount of Galaad.
23. And he took his brethren with him, and pursued after him seven days’ journey; and he overtook him in the mountain of Gilead.
31:23. And taking his brothers with him, he pursued him for seven days. And he overtook him at Mount Gilead.
31:23. And he took his brethren with him, and pursued after him seven days’ journey; and they overtook him in the mount Gilead.
And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead:

23: Тогда он взял с собою родственников своих, и гнался за ним семь дней, и догнал его на горе Галаад.
31:23
καὶ και and; even
παραλαβὼν παραλαμβανω take along; receive
πάντας πας all; every
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
μεθ᾿ μετα with; amid
ἑαυτοῦ εαυτου of himself; his own
ἐδίωξεν διωκω go after; pursue
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
ὁδὸν οδος way; journey
ἡμερῶν ημερα day
ἑπτὰ επτα seven
καὶ και and; even
κατέλαβεν καταλαμβανω apprehend
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τῷ ο the
Γαλααδ γαλααδ Galaad; Galaath
31:23
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אֶחָיו֙ ʔeḥāʸw אָח brother
עִמֹּ֔ו ʕimmˈô עִם with
וַ wa וְ and
יִּרְדֹּ֣ף yyirdˈōf רדף pursue
אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
וַ wa וְ and
יַּדְבֵּ֥ק yyaḏbˌēq דבק cling, cleave to
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
הַ ha הַ the
גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
31:23. qui adsumptis fratribus suis persecutus est eum diebus septem et conprehendit in monte Galaad
And he took his brethren with him, and pursued after him seven days; and overtook him in the mount of Galaad.
31:23. And taking his brothers with him, he pursued him for seven days. And he overtook him at Mount Gilead.
31:23. And he took his brethren with him, and pursued after him seven days’ journey; and they overtook him in the mount Gilead.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:23: Gen 13:8, Gen 24:27; Exo 2:11, Exo 2:13
John Gill
31:23 And he took his brethren with him,.... Some of his relations, the descendants of his father's brethren, the sons of Nahor, of whom there were seven, besides Bethuel; and who all perhaps lived in Haran the city of Nahor, see Gen 22:20; or some of his neighbours and acquaintance whom he might call to:
and pursued after him seven days' journey; which must be reckoned, not from Jacob's departure from Haran, but from Laban's; for Laban being three days' journey from thence, whither he had to return, after he received the news of Jacob being gone; Jacob must have travelled six days before Laban set out with his brethren from Haran; so that this was, as Ben Gerson conjectures, the thirteenth day of Jacob's travel; for Laban not having cattle to drive as Jacob, could travel as fast again as he, and do that in seven days which took up Jacob thirteen:
and they overtook him in the mount Gilead; said to be three hundred and eighty miles from Haran (e).
(e) Bunting's Travels, p. 72.
John Wesley
31:23 He took his brethren - That is, his relations, and pursues Jacob to bring him back into bondage, or, to strip him of what he had.
31:2431:24: Եւ եկն Աստուած առ Լաբան Ասորի ՚ի տեսլեան գիշերոյ՝ եւ ասէ ցնա. Զգո՛յշ լեր անձին քում, գուցէ խօսիցիս ընդ Յակոբայ անզգամութեամբ։ Եւ եհաս Լաբան Յակոբայ։
24 Գիշերը երազում Աստուած երեւաց ասորի Լաբանին ու ասաց նրան. «Զգո՛յշ եղիր, չլինի թէ Յակոբի հետ չարութեամբ խօսես»: Լաբանը հասաւ Յակոբին:
24 Աստուած գիշերը երազի մէջ Ասորի Լաբանին եկաւ ու ըսաւ. «Զգո՛յշ կեցիր որ Յակոբին աղէկ կամ գէշ չխօսիս»։
Եւ եկն Աստուած առ Լաբան Ասորի ի տեսլեան գիշերոյ եւ ասէ ցնա. Զգոյշ լեր անձին քում, գուցէ խօսիցիս ընդ Յակոբայ [427]անզգամութեամբ:

31:24: Եւ եկն Աստուած առ Լաբան Ասորի ՚ի տեսլեան գիշերոյ՝ եւ ասէ ցնա. Զգո՛յշ լեր անձին քում, գուցէ խօսիցիս ընդ Յակոբայ անզգամութեամբ։ Եւ եհաս Լաբան Յակոբայ։
24 Գիշերը երազում Աստուած երեւաց ասորի Լաբանին ու ասաց նրան. «Զգո՛յշ եղիր, չլինի թէ Յակոբի հետ չարութեամբ խօսես»: Լաբանը հասաւ Յակոբին:
24 Աստուած գիշերը երազի մէջ Ասորի Լաբանին եկաւ ու ըսաւ. «Զգո՛յշ կեցիր որ Յակոբին աղէկ կամ գէշ չխօսիս»։
zohrab-1805▾ eastern-1994▾ western am▾
31:2424: И пришел Бог к Лавану Арамеянину ночью во сне и сказал ему: берегись, не говори Иакову ни доброго, ни худого.
31:24 ἦλθεν ερχομαι come; go δὲ δε though; while ὁ ο the θεὸς θεος God πρὸς προς to; toward Λαβαν λαβαν the Σύρον συρος Syros; Siros καθ᾿ κατα down; by ὕπνον υπνος slumber; sleep τὴν ο the νύκτα νυξ night καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him φύλαξαι φυλασσω guard; keep σεαυτόν σεαυτου of yourself μήποτε μηποτε lest; unless λαλήσῃς λαλεω talk; speak μετὰ μετα with; amid Ιακωβ ιακωβ Iakōb; Iakov πονηρά πονηρος harmful; malignant
31:24 וַ wa וְ and יָּבֹ֧א yyāvˈō בוא come אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to לָבָ֥ן lāvˌān לָבָן Laban הָ hā הַ the אֲרַמִּ֖י ʔᵃrammˌî אֲרַמִּי Aramean בַּ ba בְּ in חֲלֹ֣ם ḥᵃlˈōm חֲלֹום dream הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to הִשָּׁ֧מֶר hiššˈāmer שׁמר keep לְךָ֛ lᵊḵˈā לְ to פֶּן־ pen- פֶּן lest תְּדַבֵּ֥ר tᵊḏabbˌēr דבר speak עִֽם־ ʕˈim- עִם with יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob מִ mi מִן from טֹּ֥וב ṭṭˌôv טֹוב good עַד־ ʕaḏ- עַד unto רָֽע׃ rˈāʕ רַע evil
31:24. viditque in somnis dicentem sibi Dominum cave ne quicquam aspere loquaris contra IacobAnd he saw in a dream God saying to him: Take heed thou speak not any thing harshly against Jacob.
24. And God came to Laban the Syrian in a dream of the night, and said unto him, Take heed to thyself that thou speak not to Jacob either good or bad.
31:24. And he saw in a dream, God saying to him, “Beware that you not speak anything harsh against Jacob.”
31:24. And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.
And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad:

24: И пришел Бог к Лавану Арамеянину ночью во сне и сказал ему: берегись, не говори Иакову ни доброго, ни худого.
31:24
ἦλθεν ερχομαι come; go
δὲ δε though; while
ο the
θεὸς θεος God
πρὸς προς to; toward
Λαβαν λαβαν the
Σύρον συρος Syros; Siros
καθ᾿ κατα down; by
ὕπνον υπνος slumber; sleep
τὴν ο the
νύκτα νυξ night
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
φύλαξαι φυλασσω guard; keep
σεαυτόν σεαυτου of yourself
μήποτε μηποτε lest; unless
λαλήσῃς λαλεω talk; speak
μετὰ μετα with; amid
Ιακωβ ιακωβ Iakōb; Iakov
πονηρά πονηρος harmful; malignant
31:24
וַ wa וְ and
יָּבֹ֧א yyāvˈō בוא come
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
לָבָ֥ן lāvˌān לָבָן Laban
הָ הַ the
אֲרַמִּ֖י ʔᵃrammˌî אֲרַמִּי Aramean
בַּ ba בְּ in
חֲלֹ֣ם ḥᵃlˈōm חֲלֹום dream
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
הִשָּׁ֧מֶר hiššˈāmer שׁמר keep
לְךָ֛ lᵊḵˈā לְ to
פֶּן־ pen- פֶּן lest
תְּדַבֵּ֥ר tᵊḏabbˌēr דבר speak
עִֽם־ ʕˈim- עִם with
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
מִ mi מִן from
טֹּ֥וב ṭṭˌôv טֹוב good
עַד־ ʕaḏ- עַד unto
רָֽע׃ rˈāʕ רַע evil
31:24. viditque in somnis dicentem sibi Dominum cave ne quicquam aspere loquaris contra Iacob
And he saw in a dream God saying to him: Take heed thou speak not any thing harshly against Jacob.
31:24. And he saw in a dream, God saying to him, “Beware that you not speak anything harsh against Jacob.”
31:24. And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.
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Adam Clarke: Commentary on the Bible - 1831
31:24: And God came to Laban - God's caution to Laban was of high importance to Jacob - Take heed that thou speak not to Jacob either good or bad; or rather, as is the literal meaning of the Hebrew, מטוב עד רע mittob ad ra, from good to evil; for had he neither spoken good nor evil to Jacob, they could have had no intercourse at all. The original is, therefore, peculiarly appropriate; for when people meet, the language at first is the language of friendship; the command therefore implies, "Do not begin with Peace be unto thee, and then proceed to injurious language and acts of violence." If this Divine direction were attended to, how many of those affairs of honor, so termed, which commence with, "I hope you are well" - "I am infinitely glad to see you" - "I am happy to see you well," etc., and end with small swords and pistol bullets, would be prevented! Where God and true religion act, all is fair, kind, honest, and upright; but where these are not consulted, all is hollow, deceitful, or malicious. Beware of unmeaning compliments, and particularly of saying what thy heart feels not. God hates a hypocrite and a deceiver.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:24: the Syrian: Gen 28:5; Deu 26:5; Hos 12:12
dream: Gen 31:10, Gen 31:29, Gen 20:3, Gen 40:5, Gen 41:1; Num 12:6, Num 22:20, Num 22:26; Kg1 3:5; Job 33:15-17, Job 33:25; Mat 1:20, Mat 2:12, Mat 27:19
Take heed: Gen 31:42, Gen 24:50; Num 24:13; Sa2 13:22; Psa 105:14, Psa 105:15; Isa 37:29
either good or bad: Heb. from good to bad
John Gill
31:24 And God came to Laban the Syrian in a dream by night,.... It is probable that Laban came to Mount Gilead late in the evening, and so had no sight of, or conversation with Jacob until the morning; and that night God came to him, and in a dream advised him as follows: or it may be rendered, "and God had come", &c. (f); in one of the nights in which he had lain upon the road; though the former seems best to agree with Gen 31:29; the Targum of Jonathan has it, an angel came; and the Jews (g) say it was Michael; by whom, if they understand the uncreated Angel, the Son of God, it is right:
and said unto him, take heed that thou speak not to, Jacob either good or bad; not that he should keep an entire silence, and enter into no discourse with him on any account, but that he should say nothing to him about his return to Haran again; for it was the will of God he should go onward towards Canaan's land; and therefore Laban should not attempt to persuade him to return, with a promise of good things, or of what great things he would do for him; nor threaten him with evil things, or what he would do to him if he would not comply to return with him.
(f) "et venerat", Pagninus, Montanus, Tigurine version; so Aben Ezra. (g) Pirke Eliezer, c. 36.
John Wesley
31:24 Speak not, either good or bad - That is, say nothing against his going on with his journey, for the thing proceedeth from the Lord. The same Hebraism we have, Gen 24:50. The safety of good men is very much owing to the hold God has of the consciences of bad men, and the access he has to them.
31:2531:25: Եւ Յակոբ եհար զխորան իւր ՚ի լերինն։ Եւ Լաբան կացոյց զեղբարս իւր ՚ի լերինն Գաղաադու։
25 Յակոբն իր վրանը խփել էր լերան վրայ, իսկ Լաբանն իր եղբայրներին դադար տուեց Գաղաադ լերան վրայ:
25 Երբ Լաբան հասաւ Յակոբին, ան իր վրանը լեռը կանգնեցուցեր էր։ Լաբան իր եղբայրներուն հետ Գաղաադ լեռը ելաւ։
Եւ եհաս Լաբան Յակոբայ. եւ Յակոբ եհար զխորան իւր ի լերինն. եւ Լաբան կացոյց զեղբարս իւր ի լերինն Գաղաադու:

31:25: Եւ Յակոբ եհար զխորան իւր ՚ի լերինն։ Եւ Լաբան կացոյց զեղբարս իւր ՚ի լերինն Գաղաադու։
25 Յակոբն իր վրանը խփել էր լերան վրայ, իսկ Լաբանն իր եղբայրներին դադար տուեց Գաղաադ լերան վրայ:
25 Երբ Լաբան հասաւ Յակոբին, ան իր վրանը լեռը կանգնեցուցեր էր։ Լաբան իր եղբայրներուն հետ Գաղաադ լեռը ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:2525: И догнал Лаван Иакова; Иаков же поставил шатер свой на горе, и Лаван со сродниками своими поставил на горе Галаад.
31:25 καὶ και and; even κατέλαβεν καταλαμβανω apprehend Λαβαν λαβαν the Ιακωβ ιακωβ Iakōb; Iakov Ιακωβ ιακωβ Iakōb; Iakov δὲ δε though; while ἔπηξεν πηγνυμι pitch τὴν ο the σκηνὴν σκηνη tent αὐτοῦ αυτος he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount Λαβαν λαβαν though; while ἔστησεν ιστημι stand; establish τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount Γαλααδ γαλααδ Galaad; Galaath
31:25 וַ wa וְ and יַּשֵּׂ֥ג yyaśśˌēḡ נשׂג overtake לָבָ֖ן lāvˌān לָבָן Laban אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob תָּקַ֤ע tāqˈaʕ תקע blow אֶֽת־ ʔˈeṯ- אֵת [object marker] אָהֳלֹו֙ ʔohᵒlˌô אֹהֶל tent בָּ bā בְּ in † הַ the הָ֔ר hˈār הַר mountain וְ wᵊ וְ and לָבָ֛ן lāvˈān לָבָן Laban תָּקַ֥ע tāqˌaʕ תקע blow אֶת־ ʔeṯ- אֵת [object marker] אֶחָ֖יו ʔeḥˌāʸw אָח brother בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain הַ ha הַ the גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
31:25. iamque Iacob extenderat in monte tabernaculum cum ille consecutus eum cum fratribus suis in eodem monte Galaad fixit tentoriumNow Jacob had pitched his tent in the mountain: and when he with his brethren had overtaken him, he pitched his tent in the same mount of Galaad.
25. And Laban came up with Jacob. Now Jacob had pitched his tent in the mountain: and Laban with his brethren pitched in the mountain of Gilead.
31:25. And now Jacob had pitched his tent at the mountain. And when he, with his brothers, had overtaken him, he set his tent at the same place at Mount Gilead.
31:25. Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.
Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead:

25: И догнал Лаван Иакова; Иаков же поставил шатер свой на горе, и Лаван со сродниками своими поставил на горе Галаад.
31:25
καὶ και and; even
κατέλαβεν καταλαμβανω apprehend
Λαβαν λαβαν the
Ιακωβ ιακωβ Iakōb; Iakov
Ιακωβ ιακωβ Iakōb; Iakov
δὲ δε though; while
ἔπηξεν πηγνυμι pitch
τὴν ο the
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
Λαβαν λαβαν though; while
ἔστησεν ιστημι stand; establish
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
Γαλααδ γαλααδ Galaad; Galaath
31:25
וַ wa וְ and
יַּשֵּׂ֥ג yyaśśˌēḡ נשׂג overtake
לָבָ֖ן lāvˌān לָבָן Laban
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
תָּקַ֤ע tāqˈaʕ תקע blow
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אָהֳלֹו֙ ʔohᵒlˌô אֹהֶל tent
בָּ בְּ in
הַ the
הָ֔ר hˈār הַר mountain
וְ wᵊ וְ and
לָבָ֛ן lāvˈān לָבָן Laban
תָּקַ֥ע tāqˌaʕ תקע blow
אֶת־ ʔeṯ- אֵת [object marker]
אֶחָ֖יו ʔeḥˌāʸw אָח brother
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
הַ ha הַ the
גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
31:25. iamque Iacob extenderat in monte tabernaculum cum ille consecutus eum cum fratribus suis in eodem monte Galaad fixit tentorium
Now Jacob had pitched his tent in the mountain: and when he with his brethren had overtaken him, he pitched his tent in the same mount of Galaad.
31:25. And now Jacob had pitched his tent at the mountain. And when he, with his brothers, had overtaken him, he set his tent at the same place at Mount Gilead.
31:25. Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-28: Речь Лавана, дышавшая порывистой страстностью, содержит, однако, некоторые благоприятные для личности Лавана черты:

во-первых, довольно нежную, по-видимому, привязанность к дочерям и внукам: первых он называет сердцем своим (см. еврейский текст: «ты похитил мое сердце») и негодует, что Иаков увел их, как военнопленных (26), не дав возможности Лавану проводить своих дочерей и внуков с торжеством и музыкой, обычною на Востоке при встречах и проводах (ср. 1: Цар 18:6; Суд 11:34; toph — ударный музыкальный инструмент, «тимпан», род бубна, kinnor — струнный инструмент, арфа или гусли), и даже лишив Лавана удовольствия поцеловать своих внуков (27–28). На последнее, по Мидрашу, Иаков заметил: это ты можешь сделать это еще и теперь, — Лаван и сделал это при прощании, (ст. 55);

во-вторых, богобоязненность и послушание Лавана повелению Божию (ст. 29): «повеление Божие укротило его пыл, обуздало его ярость, и он относится с кротостью и как бы отеческою любовью к Иакову» (Иоанн Златоуст, 57:616–617).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25-42: Laban's Pursuit after Jacob.B. C. 1739.
25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead. 26 And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? 27 Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? 28 And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. 29 It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. 30 And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods? 31 And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me. 32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. 33 And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent. 34 Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not. 35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.
We have here the reasoning, not to say the rallying, that took place between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead, v. 25. Here is,
I. The high charge which Laban exhibited against him. He accuses him,
1. As a renegade that had unjustly deserted his service. To represent Jacob as a criminal, he will have it thought that he intended kindness to his daughters (v. 27, 28), that he would have dismissed them with all the marks of love and honour that could be, that he would have made a solemn business of it, would have kissed his little grandchildren (and that was all he would have given them), and, according to the foolish custom of the country, would have sent them away with mirth, and with songs, with tabret, and with harp: not as Rebekah was sent away out of the same family, above 120 years before, with prayers and blessings (ch. xxiv. 60), but with sport and merriment, which was a sign that religion had very much decayed in the family, and that they had lost their seriousness. However, he pretends they would have been treated with respect at parting. Note, It is common for bad men, when they are disappointed in their malicious projects, to pretend that they designed nothing but what was kind and fair. When they cannot do the mischief they intended, they are loth it should be thought that they ever did intend it. When they have not done what they should have done they come off with this excuse, that they would have done it. Men may thus be deceived, but God cannot. He likewise suggests that Jacob had some bad design in stealing away thus (v. 26), that he took his wives away as captives. Note, Those that mean ill themselves are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill against whom ill is intended. Upon the whole matter, (1.) He boasts of his own power (v. 29): It is in the power of my hand to do you hurt. He supposes that he had both right on his side (a good action, as we say, against Jacob) and strength on his side, either to avenge the wrong or recover the right. Note, Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable love to be thought formidable. And yet, (2.) He owns himself under the check and restraint of God's power; and, though it redounds much to the credit and comfort of Jacob, he cannot avoid telling him the caution God had given him the night before in a dream, Speak not to Jacob good nor bad. Note, As God has all wicked instruments in a chain, so when he pleases he can make them sensible of it, and force them to own it to his praise, as protector of the good, as Balaam did. Or we may look upon this as an instance of some conscientious regard felt by Laban for God's express prohibitions. As bad as he was he durst not injure one whom he saw to be the particular care of Heaven. Note, A great deal of mischief would be prevented if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard the voice of God in them.
2. As a thief, v. 30. Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father's house, which made him that he would needs begone; but then (says he) wherefore hast thou stolen my gods? Foolish man! to call those his gods that could be stolen! Could he expect protection from those that could neither resist nor discover their invaders? Happy are those who have the Lord for their God, for they have a God that they cannot be robbed of. Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not, the common distress of oppressed innocency.
II. Jacob's apology for himself. Those that commit their cause to God, yet are not forbidden to plead it themselves with meekness and fear. 1. As to the charge of stealing away his own wives he clears himself by giving the true reason why he went away unknown to Laban, v. 31. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of his affection to his wives, to continue in his service. Note, Those that are unjust in the least, it may be suspected, will be unjust also in much, Luke xvi. 10. If Laban deceive Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom God has joined together. What may not be feared from men that have no principle of honesty? 2. As to the charge of stealing Laban's gods he pleads not guilty, v. 32. He not only did not take them himself (he was not so fond of them), but he did not know that they were taken. Yet perhaps he spoke too hastily and inconsiderately when he said, "Whoever had taken them, let him not live;" upon this he might reflect with some bitterness when, not long after, Rachel who had taken them died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine.
III. The diligent search Laban made for his gods (v. 33-35), partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loth to part with. We do not find that he searched Jacob's flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah's mind, You have taken away my gods, and what have I more? Judg. xviii. 24. Were the worshippers of false gods so set upon their idols? did they thus walk in the name of their gods? and shall not we be as solicitous in our enquires after the true God? When he has justly departed from us, how carefully should we ask, Where is God my Maker? O that I knew where I might find him! Job xxiii. 3. Laban, after all his searches, missed of finding his gods, and was baffled in his enquiry with a sham; but our God will not only by found of those that seek him, but they shall find him their bountiful rewarder.
Albert Barnes: Notes on the Bible - 1834
31:25-32
Laban's expostulation and Jacob's reply. What hast thou done? Laban intimates that he would have dismissed him honorably and affectionately, and therefore, that his flight was needless and unkind; and finally charges him with stealing his gods. Jacob gives him to understand that he did not expect fair treatment at his hands, and gives him leave to search for his gods, not knowing that Rachel had taken them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:25: Gen 12:8, Gen 33:18; Heb 11:9
John Gill
31:25 Then Laban overtook Jacob,.... He was come to the mount the overnight, but now in the morning he came nearer to him, so as to hold a conversation with him:
now Jacob had pitched his tent in the mount, and Laban with his brethren pitched in the mount of Gilead; both on the same mount; one perhaps at the bottom, and the other at the top; or one on one hill of it, and the other on another, or right over against one another.
31:2631:26: Եւ ասէ Լաբան ցՅակոբ. Ընդէ՞ր արարեր զայդ, ընդէ՞ր գաղտագնաց եղեր յինէն, եւ գողացա՛ր զիս. եւ վարեցեր զդստերս իմ իբրեւ զգերեալս սրոյ։
26 Լաբանն ասաց Յակոբին. «Ինչո՞ւ արեցիր դու այդ բանը, ինչո՞ւ ինձնից գաղտնի հեռացար, կողոպտեցիր ինձ, իսկ իմ դուստրերին իբրեւ ռազմագերի տարար:
26 Լաբան ըսաւ Յակոբին. «Ի՞նչ է այս քու ըրածդ, որ ինձմէ գաղտուկ փախար եւ իմ աղջիկներս սուրով առնուած գերիներու պէս վարեցիր։
Եւ ասէ Լաբան ցՅակոբ. Ընդէ՞ր արարեր զայդ, ընդէ՞ր գաղտագնաց եղեր յինէն, [428]եւ գողացար զիս``, եւ վարեցեր զդստերս իմ իբրեւ զգերեալս սրոյ:

31:26: Եւ ասէ Լաբան ցՅակոբ. Ընդէ՞ր արարեր զայդ, ընդէ՞ր գաղտագնաց եղեր յինէն, եւ գողացա՛ր զիս. եւ վարեցեր զդստերս իմ իբրեւ զգերեալս սրոյ։
26 Լաբանն ասաց Յակոբին. «Ինչո՞ւ արեցիր դու այդ բանը, ինչո՞ւ ինձնից գաղտնի հեռացար, կողոպտեցիր ինձ, իսկ իմ դուստրերին իբրեւ ռազմագերի տարար:
26 Լաբան ըսաւ Յակոբին. «Ի՞նչ է այս քու ըրածդ, որ ինձմէ գաղտուկ փախար եւ իմ աղջիկներս սուրով առնուած գերիներու պէս վարեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
31:2626: И сказал Лаван Иакову: что ты сделал? для чего ты обманул меня, и увел дочерей моих, как плененных оружием?
31:26 εἶπεν επω say; speak δὲ δε though; while Λαβαν λαβαν the Ιακωβ ιακωβ Iakōb; Iakov τί τις.1 who?; what? ἐποίησας ποιεω do; make ἵνα ινα so; that τί τις.1 who?; what? κρυφῇ κρυφη secretly ἀπέδρας αποδιδρασκω and; even ἐκλοποφόρησάς κλοποφορεω me καὶ και and; even ἀπήγαγες απαγω lead off; lead away τὰς ο the θυγατέρας θυγατηρ daughter μου μου of me; mine ὡς ως.1 as; how αἰχμαλώτιδας αιχμαλωτις short sword
31:26 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָבָן֙ lāvˌān לָבָן Laban לְ lᵊ לְ to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob מֶ֣ה mˈeh מָה what עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make וַ wa וְ and תִּגְנֹ֖ב ttiḡnˌōv גנב steal אֶת־ ʔeṯ- אֵת [object marker] לְבָבִ֑י lᵊvāvˈî לֵבָב heart וַ wa וְ and תְּנַהֵג֙ ttᵊnahˌēḡ נהג drive אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתַ֔י bᵊnōṯˈay בַּת daughter כִּ ki כְּ as שְׁבֻיֹ֖ות šᵊvuyˌôṯ שׁבה take captive חָֽרֶב׃ ḥˈārev חֶרֶב dagger
31:26. et dixit ad Iacob quare ita egisti ut clam me abigeres filias meas quasi captivas gladioAnd he said to Jacob: Why hast thou done thus, to carry away, without my knowledge, my daughters, as captives taken with the sword.
26. And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives of the sword?
31:26. And he said to Jacob: “Why have you acted this way, departing from me in secret, with my daughters like captives of the sword?
31:26. And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives [taken] with the sword?
And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives [taken] with the sword:

26: И сказал Лаван Иакову: что ты сделал? для чего ты обманул меня, и увел дочерей моих, как плененных оружием?
31:26
εἶπεν επω say; speak
δὲ δε though; while
Λαβαν λαβαν the
Ιακωβ ιακωβ Iakōb; Iakov
τί τις.1 who?; what?
ἐποίησας ποιεω do; make
ἵνα ινα so; that
τί τις.1 who?; what?
κρυφῇ κρυφη secretly
ἀπέδρας αποδιδρασκω and; even
ἐκλοποφόρησάς κλοποφορεω me
καὶ και and; even
ἀπήγαγες απαγω lead off; lead away
τὰς ο the
θυγατέρας θυγατηρ daughter
μου μου of me; mine
ὡς ως.1 as; how
αἰχμαλώτιδας αιχμαλωτις short sword
31:26
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָבָן֙ lāvˌān לָבָן Laban
לְ lᵊ לְ to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
מֶ֣ה mˈeh מָה what
עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make
וַ wa וְ and
תִּגְנֹ֖ב ttiḡnˌōv גנב steal
אֶת־ ʔeṯ- אֵת [object marker]
לְבָבִ֑י lᵊvāvˈî לֵבָב heart
וַ wa וְ and
תְּנַהֵג֙ ttᵊnahˌēḡ נהג drive
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתַ֔י bᵊnōṯˈay בַּת daughter
כִּ ki כְּ as
שְׁבֻיֹ֖ות šᵊvuyˌôṯ שׁבה take captive
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
31:26. et dixit ad Iacob quare ita egisti ut clam me abigeres filias meas quasi captivas gladio
And he said to Jacob: Why hast thou done thus, to carry away, without my knowledge, my daughters, as captives taken with the sword.
31:26. And he said to Jacob: “Why have you acted this way, departing from me in secret, with my daughters like captives of the sword?
31:26. And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives [taken] with the sword?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:26: What: Gen 31:36, Gen 3:13, Gen 4:10, Gen 12:18, Gen 20:9, Gen 20:10, Gen 26:10; Jos 7:19; Sa1 14:43, Sa1 17:29; Joh 18:35
carried: Gen 31:16, Gen 2:24, Gen 34:29; Sa1 30:2
Carl Friedrich Keil and Franz Delitzsch
31:26
"Like sword-booty;" i.e., like prisoners of war (4Kings 6:22) carried away unwillingly and by force.
John Gill
31:26 And Laban said unto Jacob,.... Upon their meeting together; perhaps in some middle place between their two tents:
what hast thou done? what evil hast thou committed? what folly art thou guilty of? and what could induce thee to take such a step as this? suggesting that he could see no necessity for it; and as if he had done nothing that should occasion it, and that Jacob had done a very ill thing
that thou hast stolen away unawares to me: of this phrase See Gill on Gen 31:20,
and carried away my daughters, as captives taken with the sword; as were commonly done by a band of robbers that made incursions upon their neighbours, and plundered them of their substance, and carried away by force their wives and daughters; and such an one Laban represents Jacob to be, a thief and a robber; who had not only stolen away from him, but had stole away his goods, and even his gods, and carried away his daughters against their will: all which were false, and particularly the latter, since they went along with him with their free and full consent.
Robert Jamieson, A. R. Fausset and David Brown
31:26 Laban said . . . What hast thou done?--Not a word is said of the charge (Gen 31:1). His reproaches were of a different kind. His first charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance, for their relatives and friends to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one--the carrying off his gods--Hebrew, "teraphim," small images of human figures, used not as idols or objects of worship, but as talismans, for superstitious purposes.
31:2731:27: Եւ եթէ ազդ արարեալ էր ինձ, առաքէի զքեզ ուրախութեամբ, եւ արուեստականօք թմբկաց եւ քնարաց։
27 Եթէ տեղեակ պահէիր ինձ, քեզ ճանապարհ կը դնէի ուրախութեամբ, թմբուկների ու քնարների նուագակցութեամբ:
27 Ինչո՞ւ փախչիլդ գաղտուկ պահեցիր եւ ինձմէ փախար ու ինծի չիմացուցիր, որ ես քեզ ուրախութեամբ ու երգերով, թմբուկներով ու քնարներով ղրկէի։
[429]Եւ եթէ ազդ արարեալ էր ինձ,`` առաքէի զքեզ ուրախութեամբ եւ արուեստականօք թմբկաց եւ քնարաց:

31:27: Եւ եթէ ազդ արարեալ էր ինձ, առաքէի զքեզ ուրախութեամբ, եւ արուեստականօք թմբկաց եւ քնարաց։
27 Եթէ տեղեակ պահէիր ինձ, քեզ ճանապարհ կը դնէի ուրախութեամբ, թմբուկների ու քնարների նուագակցութեամբ:
27 Ինչո՞ւ փախչիլդ գաղտուկ պահեցիր եւ ինձմէ փախար ու ինծի չիմացուցիր, որ ես քեզ ուրախութեամբ ու երգերով, թմբուկներով ու քնարներով ղրկէի։
zohrab-1805▾ eastern-1994▾ western am▾
31:2727: зачем ты убежал тайно, и укрылся от меня, и не сказал мне? я отпустил бы тебя с веселием и с песнями, с тимпаном и с гуслями;
31:27 καὶ και and; even εἰ ει if; whether ἀνήγγειλάς αναγγελλω announce μοι μοι me ἐξαπέστειλα εξαποστελλω send forth ἄν αν perhaps; ever σε σε.1 you μετ᾿ μετα with; amid εὐφροσύνης ευφροσυνη celebration καὶ και and; even μετὰ μετα with; amid μουσικῶν μουσικος musician τυμπάνων τυμπανον and; even κιθάρας κιθαρα harp
31:27 לָ֤מָּה lˈāmmā לָמָה why נַחְבֵּ֨אתָ֙ naḥbˈēṯā חבא hide לִ li לְ to בְרֹ֔חַ vᵊrˈōₐḥ ברח run away וַ wa וְ and תִּגְנֹ֖ב ttiḡnˌōv גנב steal אֹתִ֑י ʔōṯˈî אֵת [object marker] וְ wᵊ וְ and לֹא־ lō- לֹא not הִגַּ֣דְתָּ higgˈaḏtā נגד report לִּ֔י llˈî לְ to וָֽ wˈā וְ and אֲשַׁלֵּחֲךָ֛ ʔᵃšallēḥᵃḵˈā שׁלח send בְּ bᵊ בְּ in שִׂמְחָ֥ה śimḥˌā שִׂמְחָה joy וּ û וְ and בְ vᵊ בְּ in שִׁרִ֖ים širˌîm שִׁיר song בְּ bᵊ בְּ in תֹ֥ף ṯˌōf תֹּף tambourine וּ û וְ and בְ vᵊ בְּ in כִנֹּֽור׃ ḵinnˈôr כִּנֹּור cither
31:27. cur ignorante me fugere voluisti nec indicare mihi ut prosequerer te cum gaudio et canticis et tympanis et citharaWhy wouldst thou run away privately and not acquaint me, that I might have brought thee on the way with joy, and with songs, and with timbrels, and with harps?
27. Wherefore didst thou flee secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp;
31:27. Why would you want to flee without my knowledge and without telling me, though I might have led you forward with gladness, and songs, and timbrels, and lyres?
31:27. Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?
Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp:

27: зачем ты убежал тайно, и укрылся от меня, и не сказал мне? я отпустил бы тебя с веселием и с песнями, с тимпаном и с гуслями;
31:27
καὶ και and; even
εἰ ει if; whether
ἀνήγγειλάς αναγγελλω announce
μοι μοι me
ἐξαπέστειλα εξαποστελλω send forth
ἄν αν perhaps; ever
σε σε.1 you
μετ᾿ μετα with; amid
εὐφροσύνης ευφροσυνη celebration
καὶ και and; even
μετὰ μετα with; amid
μουσικῶν μουσικος musician
τυμπάνων τυμπανον and; even
κιθάρας κιθαρα harp
31:27
לָ֤מָּה lˈāmmā לָמָה why
נַחְבֵּ֨אתָ֙ naḥbˈēṯā חבא hide
לִ li לְ to
בְרֹ֔חַ vᵊrˈōₐḥ ברח run away
וַ wa וְ and
תִּגְנֹ֖ב ttiḡnˌōv גנב steal
אֹתִ֑י ʔōṯˈî אֵת [object marker]
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הִגַּ֣דְתָּ higgˈaḏtā נגד report
לִּ֔י llˈî לְ to
וָֽ wˈā וְ and
אֲשַׁלֵּחֲךָ֛ ʔᵃšallēḥᵃḵˈā שׁלח send
בְּ bᵊ בְּ in
שִׂמְחָ֥ה śimḥˌā שִׂמְחָה joy
וּ û וְ and
בְ vᵊ בְּ in
שִׁרִ֖ים širˌîm שִׁיר song
בְּ bᵊ בְּ in
תֹ֥ף ṯˌōf תֹּף tambourine
וּ û וְ and
בְ vᵊ בְּ in
כִנֹּֽור׃ ḵinnˈôr כִּנֹּור cither
31:27. cur ignorante me fugere voluisti nec indicare mihi ut prosequerer te cum gaudio et canticis et tympanis et cithara
Why wouldst thou run away privately and not acquaint me, that I might have brought thee on the way with joy, and with songs, and with timbrels, and with harps?
31:27. Why would you want to flee without my knowledge and without telling me, though I might have led you forward with gladness, and songs, and timbrels, and lyres?
31:27. Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:27: I might have sent thee away with mirth - בשמחה, besimchah, with rejoicing, making a feast or entertainment on the occasion; and with songs, בשרים beshirim, odes either in the praise of God, or to commemorate the splendid acts of their ancestors; with tabret, בתף bethoph, the tympanum used in the east to the present day, and there called diff, a thin broad wooden hoop, with parchment extended over one end of it, to which are attached small pieces of brass, tin, etc., which make a jingling noise; it is held in the air with one hand, and beat on with the fingers of the other. It appears to have been precisely the same with that which is called the tambourine and which is frequently to be met with in our streets. And with harp, בכנור bekinnor, a sort of stringed instrument, a lute or harp; probably the same as the Greek κινυρα kinura, a harp; the name being evidently borrowed from the Hebrew. These four things seem to include all that was used in those primitive times, as expressive of gladness and satisfaction on the most joyous occasions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:27: Wherefore: Gen 31:3-5, Gen 31:20, Gen 31:21, Gen 31:31; Jdg 6:27
steal away from me: Heb. hast stolen me, Gen 31:20 *marg.
that I: Pro 26:23-26
with mirth: Gen 24:59, Gen 24:60; Job 21:11-14
tabret: Exo 15:20
Carl Friedrich Keil and Franz Delitzsch
31:27
"So I might have conducted thee with mirth and songs, with tabret and harp," i.e., have sent thee away with a parting feast.
Gen 31:28
עשׂו: an old form of the infinitive for עשׂות as in Gen 48:11; Gen 50:20.
John Gill
31:27 Wherefore didst thou flee away secretly, and steal away from me?.... Intimating as if he should not have been against his departure, if he had but acquainted him with it, and the reasons of it; so that he had no need to have used such privacy, and go away like a thief by stealth, as if he had done something he had reason to be ashamed of:
and didst not tell me, that I might have sent thee away with mirth,
and with songs, with tabret and with harp: pretending that he would have given him leave to depart; and not only have dismissed him from his house and service in an honourable way, but very cheerfully and pleasantly: he would have got a band of music, men singers and women singers, and others to play on musical instruments, as the tabret and harp; and so had a concert of vocal and instrumental music, which would have shown that they parted by consent, and as good friends: whether this was an usual custom in this country, of parting with friends, I cannot say, but it seems to be very odd; for usually relations and friends, that have a cordial affection for each other, part with grief and tears: by this Laban appears to be a carnal man, and had but little sense of religion, as well as acted the hypocritical part.
John Wesley
31:27 I might have sent thee away with mirth and with songs, with tabret and with harp - Not as Rebekah was sent away out of the same family above one hundred and twenty years before, with prayers and blessings, but with sport and merriment; which was a sign that religion was much decayed in the family.
31:2831:28: Եւ չէի՞ արդեւք արժանի համբուրել զորդեակս իմ՝ եւ զդստերս իմ։ Եւ արդ՝ անմտութեամբ արարեր։
28 Մի՞թէ ես արժանի չէի, որ համբուրէի իմ որդիներին ու դուստրերին: Արդ, անմիտ բան ես արել:
28 Եւ չթողուցիր, որ իմ որդիներս ու աղջիկներս համբուրէի. հիմա այս բանը անմտութեամբ ըրիր։
Եւ [430]չէի՞ արդեւք արժանի`` համբուրել զորդեակս իմ եւ զդստերս իմ. եւ արդ անմտութեամբ արարեր:

31:28: Եւ չէի՞ արդեւք արժանի համբուրել զորդեակս իմ՝ եւ զդստերս իմ։ Եւ արդ՝ անմտութեամբ արարեր։
28 Մի՞թէ ես արժանի չէի, որ համբուրէի իմ որդիներին ու դուստրերին: Արդ, անմիտ բան ես արել:
28 Եւ չթողուցիր, որ իմ որդիներս ու աղջիկներս համբուրէի. հիմա այս բանը անմտութեամբ ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
31:2828: ты не позволил мне даже поцеловать внуков моих и дочерей моих; безрассудно ты сделал.
31:28 οὐκ ου not ἠξιώθην αξιοω deem worthy; consider worthwhile καταφιλῆσαι καταφιλεω show affection; affectionate τὰ ο the παιδία παιδιον toddler; little child μου μου of me; mine καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter μου μου of me; mine νῦν νυν now; present δὲ δε though; while ἀφρόνως αφρονως act; enact
31:28 וְ wᵊ וְ and לֹ֣א lˈō לֹא not נְטַשְׁתַּ֔נִי nᵊṭaštˈanî נטשׁ abandon לְ lᵊ לְ to נַשֵּׁ֥ק naššˌēq נשׁק kiss לְ lᵊ לְ to בָנַ֖י vānˌay בֵּן son וְ wᵊ וְ and לִ li לְ to בְנֹתָ֑י vᵊnōṯˈāy בַּת daughter עַתָּ֖ה ʕattˌā עַתָּה now הִסְכַּ֥לְתָּֽ hiskˌaltˈā סכל be foolish עֲשֹֽׂו׃ ʕᵃśˈô עשׂה make
31:28. non es passus ut oscularer filios meos ac filias stulte operatus es et nuncThou hast not suffered me to kiss my sons and daughters: thou hast done foolishly: and now, indeed,
28. and hast not suffered me to kiss my sons and my daughters? now hast thou done foolishly.
31:28. You have not permitted me to kiss my sons and daughters. You have acted foolishly. And now, indeed,
31:28. And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in [so] doing.
And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in [so] doing:

28: ты не позволил мне даже поцеловать внуков моих и дочерей моих; безрассудно ты сделал.
31:28
οὐκ ου not
ἠξιώθην αξιοω deem worthy; consider worthwhile
καταφιλῆσαι καταφιλεω show affection; affectionate
τὰ ο the
παιδία παιδιον toddler; little child
μου μου of me; mine
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
μου μου of me; mine
νῦν νυν now; present
δὲ δε though; while
ἀφρόνως αφρονως act; enact
31:28
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
נְטַשְׁתַּ֔נִי nᵊṭaštˈanî נטשׁ abandon
לְ lᵊ לְ to
נַשֵּׁ֥ק naššˌēq נשׁק kiss
לְ lᵊ לְ to
בָנַ֖י vānˌay בֵּן son
וְ wᵊ וְ and
לִ li לְ to
בְנֹתָ֑י vᵊnōṯˈāy בַּת daughter
עַתָּ֖ה ʕattˌā עַתָּה now
הִסְכַּ֥לְתָּֽ hiskˌaltˈā סכל be foolish
עֲשֹֽׂו׃ ʕᵃśˈô עשׂה make
31:28. non es passus ut oscularer filios meos ac filias stulte operatus es et nunc
Thou hast not suffered me to kiss my sons and daughters: thou hast done foolishly: and now, indeed,
31:28. You have not permitted me to kiss my sons and daughters. You have acted foolishly. And now, indeed,
31:28. And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in [so] doing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:28: kiss: Gen 31:55, Gen 29:13; Exo 4:27; Rut 1:9, Rut 1:14; Kg1 19:20; Act 20:37
foolishly: Gen 31:3, Gen 31:13, Gen 31:24; Sa1 13:13; Ch2 16:9; Co1 2:14
John Gill
31:28 And hast not suffered me to kiss my sons and my daughters?.... Did not give him an opportunity of taking his farewell, which used to be done with a kiss, as it is with us at this day: by his sons he means his grandsons, and so the Targum of Jonathan, my daughters' sons; and by his daughters Rachel and Leah, and Dinah his granddaughter:
thou hast done foolishly in so doing: since, as he would have him believe that he was both a loser by this step he took, and exposed himself to danger, seeing it was in the power of Laban to do him hurt, as in Gen 31:29; but Jacob knew what he did, and that it was the wisest part to follow the direction of God.
31:2931:29: Եւ այժմ ձեռնհա՛ս էի առնել քեզ չար, բայց Աստուած հօր քոյ երեկ ասաց ցիս. Զգո՛յշ լեր գուցէ խօսիցիս ընդ Յակոբայ անզգամութեամբ[283]։ [283] Այլք. Ասաց ցիս, ասէ զգո՛յշ։
29 Ես հիմա կարող էի քեզ վատութիւն անել, բայց քո հօր Աստուածը երէկ ասաց ինձ. “Զգո՛յշ եղիր, չլինի թէ Յակոբի հետ չարութեամբ խօսես”:
29 Ձեզի չարիք ընելու զօրութիւնը ունիմ, բայց ձեր հօրը Աստուածը երէկ գիշեր ինծի խօսեցաւ ու ըսաւ. ‘Զգո՛յշ կեցիր, որ Յակոբին աղէկ կամ գէշ չխօսիս’։
Եւ այժմ ձեռնհաս էի առնել քեզ չար, բայց Աստուած հօր քո երէկ ասաց ցիս, ասէ. Զգոյշ լեր գուցէ խօսիցիս ընդ Յակոբայ [431]անզգամութեամբ:

31:29: Եւ այժմ ձեռնհա՛ս էի առնել քեզ չար, բայց Աստուած հօր քոյ երեկ ասաց ցիս. Զգո՛յշ լեր գուցէ խօսիցիս ընդ Յակոբայ անզգամութեամբ[283]։
[283] Այլք. Ասաց ցիս, ասէ զգո՛յշ։
29 Ես հիմա կարող էի քեզ վատութիւն անել, բայց քո հօր Աստուածը երէկ ասաց ինձ. “Զգո՛յշ եղիր, չլինի թէ Յակոբի հետ չարութեամբ խօսես”:
29 Ձեզի չարիք ընելու զօրութիւնը ունիմ, բայց ձեր հօրը Աստուածը երէկ գիշեր ինծի խօսեցաւ ու ըսաւ. ‘Զգո՛յշ կեցիր, որ Յակոբին աղէկ կամ գէշ չխօսիս’։
zohrab-1805▾ eastern-1994▾ western am▾
31:2929: Есть в руке моей сила сделать вам зло; но Бог отца вашего вчера говорил ко мне и сказал: берегись, не говори Иакову ни хорошего, ни худого.
31:29 καὶ και and; even νῦν νυν now; present ἰσχύει ισχυω have means; have force ἡ ο the χείρ χειρ hand μου μου of me; mine κακοποιῆσαί κακοποιεω do bad σε σε.1 you ὁ ο the δὲ δε though; while θεὸς θεος God τοῦ ο the πατρός πατηρ father σου σου of you; your ἐχθὲς χθες yesterday εἶπεν επω say; speak πρός προς to; toward με με me λέγων λεγω tell; declare φύλαξαι φυλασσω guard; keep σεαυτόν σεαυτου of yourself μήποτε μηποτε lest; unless λαλήσῃς λαλεω talk; speak μετὰ μετα with; amid Ιακωβ ιακωβ Iakōb; Iakov πονηρά πονηρος harmful; malignant
31:29 יֶשׁ־ yeš- יֵשׁ existence לְ lᵊ לְ to אֵ֣ל ʔˈēl אֵל power יָדִ֔י yāḏˈî יָד hand לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make עִמָּכֶ֖ם ʕimmāḵˌem עִם with רָ֑ע rˈāʕ רַע evil וֵֽ wˈē וְ and אלֹהֵ֨י ʔlōhˌê אֱלֹהִים god(s) אֲבִיכֶ֜ם ʔᵃvîḵˈem אָב father אֶ֣מֶשׁ׀ ʔˈemeš אֶמֶשׁ yesterday evening אָמַ֧ר ʔāmˈar אמר say אֵלַ֣י ʔēlˈay אֶל to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הִשָּׁ֧מֶר hiššˈāmer שׁמר keep לְךָ֛ lᵊḵˈā לְ to מִ mi מִן from דַּבֵּ֥ר ddabbˌēr דבר speak עִֽם־ ʕˈim- עִם with יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob מִ mi מִן from טֹּ֥וב ṭṭˌôv טֹוב good עַד־ ʕaḏ- עַד unto רָֽע׃ rˈāʕ רַע evil
31:29. valet quidem manus mea reddere tibi malum sed Deus patris vestri heri dixit mihi cave ne loquaris cum Iacob quicquam duriusIt is in my power to return thee evil: but the God of your father said to me yesterday: Take heed thou speak not any things harshly against Jacob.
29. It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not to Jacob either good or bad.
31:29. my hand has power to repay you with harm. But the God of your father said to me yesterday, ‘Beware that you not speak anything stern against Jacob.’
31:29. It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.
It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad:

29: Есть в руке моей сила сделать вам зло; но Бог отца вашего вчера говорил ко мне и сказал: берегись, не говори Иакову ни хорошего, ни худого.
31:29
καὶ και and; even
νῦν νυν now; present
ἰσχύει ισχυω have means; have force
ο the
χείρ χειρ hand
μου μου of me; mine
κακοποιῆσαί κακοποιεω do bad
σε σε.1 you
ο the
δὲ δε though; while
θεὸς θεος God
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἐχθὲς χθες yesterday
εἶπεν επω say; speak
πρός προς to; toward
με με me
λέγων λεγω tell; declare
φύλαξαι φυλασσω guard; keep
σεαυτόν σεαυτου of yourself
μήποτε μηποτε lest; unless
λαλήσῃς λαλεω talk; speak
μετὰ μετα with; amid
Ιακωβ ιακωβ Iakōb; Iakov
πονηρά πονηρος harmful; malignant
31:29
יֶשׁ־ yeš- יֵשׁ existence
לְ lᵊ לְ to
אֵ֣ל ʔˈēl אֵל power
יָדִ֔י yāḏˈî יָד hand
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
עִמָּכֶ֖ם ʕimmāḵˌem עִם with
רָ֑ע rˈāʕ רַע evil
וֵֽ wˈē וְ and
אלֹהֵ֨י ʔlōhˌê אֱלֹהִים god(s)
אֲבִיכֶ֜ם ʔᵃvîḵˈem אָב father
אֶ֣מֶשׁ׀ ʔˈemeš אֶמֶשׁ yesterday evening
אָמַ֧ר ʔāmˈar אמר say
אֵלַ֣י ʔēlˈay אֶל to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הִשָּׁ֧מֶר hiššˈāmer שׁמר keep
לְךָ֛ lᵊḵˈā לְ to
מִ mi מִן from
דַּבֵּ֥ר ddabbˌēr דבר speak
עִֽם־ ʕˈim- עִם with
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
מִ mi מִן from
טֹּ֥וב ṭṭˌôv טֹוב good
עַד־ ʕaḏ- עַד unto
רָֽע׃ rˈāʕ רַע evil
31:29. valet quidem manus mea reddere tibi malum sed Deus patris vestri heri dixit mihi cave ne loquaris cum Iacob quicquam durius
It is in my power to return thee evil: but the God of your father said to me yesterday: Take heed thou speak not any things harshly against Jacob.
31:29. my hand has power to repay you with harm. But the God of your father said to me yesterday, ‘Beware that you not speak anything stern against Jacob.’
31:29. It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Но Лаван скоро переходит к угрозе и наконец к обвинению в краже терафимов, называемых им здесь богами. Так, благоговение пред Богом истинным у Лавана омрачалось грубым языческим суеверием, а любовь к детям — эгоизмом и мстительностью.
Adam Clarke: Commentary on the Bible - 1831
31:29: It is in the power of my hand to do you hurt - Literally, My hand is unto God to do you evil, i.e., I have vowed to God that I will punish thee for thy flight, and the stealing of my teraphim; but the God of Your father has prevented me from doing it. It is a singular instance that the plural pronoun, when addressing an individual, should be twice used in this place - the God of your father, אביכם abichem, for אביך abicha, thy father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:29: the power: Psa 52:1; Joh 19:10, Joh 19:11
the God: Gen 31:42, Gen 31:53, Gen 28:13; Jos 24:2, Jos 24:3; Kg2 19:10; Dan 2:47, Dan 3:28, Dan 6:20, Dan 6:26
yesternight: Gen 31:24
Take: Act 5:38, Act 5:39, Act 9:5
Carl Friedrich Keil and Franz Delitzsch
31:29
ידי לאל ישׁ: "there is to God my hand" (Mic 2:1; cf. Deut 28:32; Neh 5:5), i.e., my hand serves me as God (Hab 1:11; Job 12:6), a proverbial expression for "the power lies in my hand."
Geneva 1599
31:29 It is in the power of my hand to do you hurt: but the (g) God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.
(g) He was an idolater and therefore would not acknowledge the God of Jacob for his God.
John Gill
31:29 It is in the power of my hand to do you hurt,.... Jacob and his family, wives, children, and servants, who were not able to stand against Laban and the men he brought with him; and so the Jerusalem Targum paraphrases it,"I have an army and a multitude;''a large force, which Jacob could not withstand: or, "my hand could have been for a god" (h) to me: you could have no more escaped it, or got out of it, or withstood me, than you could God himself: such an opinion had he of his superior power and strength, and that this would have been the case:
but the God of your father spoke unto me yesternight; the night past, or the other night, some very little time ago, since he came from home at least: by his father he means either his father Isaac, or his grandfather Abraham, whose God the Lord was, and who came to Laban and told him who he was. This serves to strengthen the opinion that Laban was an idolater, and adhered to the gods of his grandfather Terah, from whom Abraham departed, and which Laban may have respect to; intimating that he abode by the religion of his ancestors at a greater remove than Jacob's: however, though he does not call him his God, he had some awe and reverence of him, and was influenced by his speech to him:
saying, take heed that thou spake not to Jacob either good or bad: this, though greatly to Jacob's honour, and against Laban's interest, yet his conscience would not allow him to keep it a secret; though, doubtless, his view was to show his superior power to Jacob, had he not been restrained by Jacob's God.
(h) "esset mihi pro deo manus mea", Schmidt.
John Wesley
31:29 It is in the power of my hand to do you hurt - He supposeth that he had both right on his side, and strength on his side, either to revenge the wrong, or recover the right. Yet he owns himself under the restraint of God's power; he durst not injure one of whom he saw to be the particular care of heaven.
31:3031:30: Եւ արդ՝ գնացեալ երթաս, զի ցանկանալով ցանկացեալ ես երթալ ՚ի տուն հօր քոյ։ Եւ ընդէ՞ր գողացար զաստուածսն իմ։
30 Արդ, գնում ես, որովհետեւ շատ ես ցանկանում գնալ քո հօր տունը: Բայց ինչո՞ւ գողացար իմ աստուածները»:
30 Եւ հիմա՝ թէպէտեւ քու հօրդ տունը կարօտցած ըլլալուդ համար գացիր, բայց ինչո՞ւ իմ աստուածներս գողցար»։
Եւ արդ գնացեալ երթաս, զի ցանկանալով ցանկացեալ ես երթալ ի տուն հօր քո. եւ ընդէ՞ր գողացար զաստուածսն իմ:

31:30: Եւ արդ՝ գնացեալ երթաս, զի ցանկանալով ցանկացեալ ես երթալ ՚ի տուն հօր քոյ։ Եւ ընդէ՞ր գողացար զաստուածսն իմ։
30 Արդ, գնում ես, որովհետեւ շատ ես ցանկանում գնալ քո հօր տունը: Բայց ինչո՞ւ գողացար իմ աստուածները»:
30 Եւ հիմա՝ թէպէտեւ քու հօրդ տունը կարօտցած ըլլալուդ համար գացիր, բայց ինչո՞ւ իմ աստուածներս գողցար»։
zohrab-1805▾ eastern-1994▾ western am▾
31:3030: Но пусть бы ты ушел, потому что ты нетерпеливо захотел быть в доме отца твоего, --зачем ты украл богов моих?
31:30 νῦν νυν now; present οὖν ουν then πεπόρευσαι πορευομαι travel; go ἐπιθυμίᾳ επιθυμια longing; aspiration γὰρ γαρ for ἐπεθύμησας επιθυμεω long for; aspire ἀπελθεῖν απερχομαι go off; go away εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your ἵνα ινα so; that τί τις.1 who?; what? ἔκλεψας κλεπτω steal τοὺς ο the θεούς θεος God μου μου of me; mine
31:30 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הָלֹ֣ךְ hālˈōḵ הלך walk הָלַ֔כְתָּ hālˈaḵtā הלך walk כִּֽי־ kˈî- כִּי that נִכְסֹ֥ף niḵsˌōf כסף long נִכְסַ֖פְתָּה niḵsˌaftā כסף long לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house אָבִ֑יךָ ʔāvˈîḵā אָב father לָ֥מָּה lˌāmmā לָמָה why גָנַ֖בְתָּ ḡānˌavtā גנב steal אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
31:30. esto ad tuos ire cupiebas et desiderio tibi erat domus patris tui cur furatus es deos meosSuppose thou didst desire to go to thy friends, and hadst a longing after thy father's house: why hast thou stolen away my gods?
30. And now, thou wouldest needs be gone, because thou sore longedst after thy father’s house, wherefore hast thou stolen my gods?
31:30. It may be that you desired to go to your own, and that you longed for the house of your father. But why have you stolen my gods?”
31:30. And now, [though] thou wouldest needs be gone, because thou sore longedst after thy father’s house, [yet] wherefore hast thou stolen my gods?
And now, [though] thou wouldest needs be gone, because thou sore longedst after thy father' s house, [yet] wherefore hast thou stolen my gods:

30: Но пусть бы ты ушел, потому что ты нетерпеливо захотел быть в доме отца твоего, --зачем ты украл богов моих?
31:30
νῦν νυν now; present
οὖν ουν then
πεπόρευσαι πορευομαι travel; go
ἐπιθυμίᾳ επιθυμια longing; aspiration
γὰρ γαρ for
ἐπεθύμησας επιθυμεω long for; aspire
ἀπελθεῖν απερχομαι go off; go away
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἵνα ινα so; that
τί τις.1 who?; what?
ἔκλεψας κλεπτω steal
τοὺς ο the
θεούς θεος God
μου μου of me; mine
31:30
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
הָלֹ֣ךְ hālˈōḵ הלך walk
הָלַ֔כְתָּ hālˈaḵtā הלך walk
כִּֽי־ kˈî- כִּי that
נִכְסֹ֥ף niḵsˌōf כסף long
נִכְסַ֖פְתָּה niḵsˌaftā כסף long
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
אָבִ֑יךָ ʔāvˈîḵā אָב father
לָ֥מָּה lˌāmmā לָמָה why
גָנַ֖בְתָּ ḡānˌavtā גנב steal
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
31:30. esto ad tuos ire cupiebas et desiderio tibi erat domus patris tui cur furatus es deos meos
Suppose thou didst desire to go to thy friends, and hadst a longing after thy father's house: why hast thou stolen away my gods?
31:30. It may be that you desired to go to your own, and that you longed for the house of your father. But why have you stolen my gods?”
31:30. And now, [though] thou wouldest needs be gone, because thou sore longedst after thy father’s house, [yet] wherefore hast thou stolen my gods?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:30: my gods: Gen 31:19; Exo 12:12; Num 33:4; Jdg 6:31, Jdg 18:24; Sa1 5:2-6; Sa2 5:21; Isa 37:19, Isa 46:1, Isa 46:2; Jer 10:11, Jer 43:12
Carl Friedrich Keil and Franz Delitzsch
31:30
"And now thou art gone (for, if thou art gone), because thou longedst after thy father's house, why hast thou stolen my gods?" The meaning is this: even if thy secret departure can be explained, thy stealing of my gods cannot.
John Gill
31:30 And now, though thou wouldest needs be gone,.... Or, "in going wouldest go" (i), was determined upon it, and in haste to do it:
because thou sore longedst after thy father's house, or "desiring didst desire it" (k); had a vehement desire for it, which Laban signifies he should not have opposed, if he had let him know his mind: but be it so that he had ever so great desire to leave him and return to his father's house, says he:
yet, wherefore, hast thou stolen my gods? what reason had he for that? if he took away himself, his wives, his children, his goods, what business had he with his gods? he could not claim these as his, meaning the images or teraphim before mentioned, Gen 31:19; by which it appears that Laban was some way or other guilty of idolatry in the use of these images; looking upon them as types, or representations of God, as Josephus (l) calls them, and worshipped God in them, or along with them and by them; for he could never think they were truly and really gods, that could not preserve themselves from being stolen away, and that must be a poor god that a man may be robbed of.
(i) "eundo ivisti", Pagninus, Montanus, Drusius. (k) "desiderando desiderabis", Pagninus, Montanus, Vatablus, Drusius, Piscator. (l) Antiqu. l. 1. c. 19. sect. 9.
John Wesley
31:30 Wherefore hast thou stolen my gods? - Foolish man! to call those his gods that could be stolen! Could he expect protection from them that could neither resist nor discover their invaders? Happy are they who have the Lord for their God. Enemies may steal our goods, but not our God.
31:3131:31: Պատասխանի ետ Յակոբ՝ եւ ասէ ցԼաբան. Քանզի երկեա՛յ։ Ասացի թէ գուցէ հանիցես զդստերս քո յինէն, եւ զամենայն ինչ զիմ։
31 Պատասխան տուեց Յակոբն ու ասաց Լաբանին. «Որովհետեւ վախեցայ: Մտածեցի, թէ գուցէ դու քո դուստրերին, նաեւ իմ ողջ ունեցուածքը կը խլես ինձնից»:
31 Եւ Յակոբ պատասխան տուաւ ու ըսաւ Լաբանին. «Գաղտուկ երթալուս պատճառը այն էր, որ վախցայ, քանզի ըսի. ‘Չըլլայ որ քու աղջիկներդ բռնութեամբ ինձմէ առնես’.
Պատասխանի ետ Յակոբ եւ ասէ ցԼաբան. Քանզի երկեայ. ասացի թէ գուցէ հանիցես զդստերս քո յինէն, [432]եւ զամենայն ինչ զիմ:

31:31: Պատասխանի ետ Յակոբ՝ եւ ասէ ցԼաբան. Քանզի երկեա՛յ։ Ասացի թէ գուցէ հանիցես զդստերս քո յինէն, եւ զամենայն ինչ զիմ։
31 Պատասխան տուեց Յակոբն ու ասաց Լաբանին. «Որովհետեւ վախեցայ: Մտածեցի, թէ գուցէ դու քո դուստրերին, նաեւ իմ ողջ ունեցուածքը կը խլես ինձնից»:
31 Եւ Յակոբ պատասխան տուաւ ու ըսաւ Լաբանին. «Գաղտուկ երթալուս պատճառը այն էր, որ վախցայ, քանզի ըսի. ‘Չըլլայ որ քու աղջիկներդ բռնութեամբ ինձմէ առնես’.
zohrab-1805▾ eastern-1994▾ western am▾
31:3131: Иаков отвечал Лавану и сказал: [я] боялся, ибо я думал, не отнял бы ты у меня дочерей своих.
31:31 ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov εἶπεν επω say; speak τῷ ο the Λαβαν λαβαν say; speak γάρ γαρ for μήποτε μηποτε lest; unless ἀφέλῃς αφαιρεω take away τὰς ο the θυγατέρας θυγατηρ daughter σου σου of you; your ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even πάντα πας all; every τὰ ο the ἐμά εμος mine; my own
31:31 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to לָבָ֑ן lāvˈān לָבָן Laban כִּ֣י kˈî כִּי that יָרֵ֔אתִי yārˈēṯî ירא fear כִּ֣י kˈî כִּי that אָמַ֔רְתִּי ʔāmˈartî אמר say פֶּן־ pen- פֶּן lest תִּגְזֹ֥ל tiḡzˌōl גזל tear away אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותֶ֖יךָ bᵊnôṯˌeʸḵā בַּת daughter מֵ mē מִן from עִמִּֽי׃ ʕimmˈî עִם with
31:31. respondit Iacob quod inscio te profectus sum timui ne violenter auferres filias tuasJacob answered: That I departed unknown to thee, it was for fear lest thou wouldst take away thy daughters by force.
31. And Jacob answered and said to Laban, Because I was afraid: for I said, Lest thou shouldest take thy daughters from me by force.
31:31. Jacob answered: “I set out, unknown to you, because I feared that you might take away your daughters by violence.
31:31. And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.
And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me:

31: Иаков отвечал Лавану и сказал: [я] боялся, ибо я думал, не отнял бы ты у меня дочерей своих.
31:31
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
εἶπεν επω say; speak
τῷ ο the
Λαβαν λαβαν say; speak
γάρ γαρ for
μήποτε μηποτε lest; unless
ἀφέλῃς αφαιρεω take away
τὰς ο the
θυγατέρας θυγατηρ daughter
σου σου of you; your
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἐμά εμος mine; my own
31:31
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
לָבָ֑ן lāvˈān לָבָן Laban
כִּ֣י kˈî כִּי that
יָרֵ֔אתִי yārˈēṯî ירא fear
כִּ֣י kˈî כִּי that
אָמַ֔רְתִּי ʔāmˈartî אמר say
פֶּן־ pen- פֶּן lest
תִּגְזֹ֥ל tiḡzˌōl גזל tear away
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותֶ֖יךָ bᵊnôṯˌeʸḵā בַּת daughter
מֵ מִן from
עִמִּֽי׃ ʕimmˈî עִם with
31:31. respondit Iacob quod inscio te profectus sum timui ne violenter auferres filias tuas
Jacob answered: That I departed unknown to thee, it was for fear lest thou wouldst take away thy daughters by force.
31:31. Jacob answered: “I set out, unknown to you, because I feared that you might take away your daughters by violence.
31:31. And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: В апологии своей Иаков сначала кратко и с кротостью отвечает на упрек Лавана в тайном удалении от него: он опасался, как бы Лаван, нерасположенный к нему, не оставил при себе жен Иакова с детьми, как ранее лишал его законной награды. На второе же обвинение — в похищении терафимов — Иаков отвечает предложением произвести в его стане поголовный обыск, именно при свидетелях из числа спутников Лавана. При этом на случай, если бы терафимы нашлись у кого Лаваном в стане Иакова, он произносит — по праву патриарха и главы семьи (38:24) — заклятие на виновного (о похищении Рахили он не знал); по Мидрашу, это было необдуманное слово — Рахиль похитила терафимы и умерла (Beresch. r. Раr. 74, s. 362).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:31: Because: Gen 31:26, Gen 31:27, Gen 20:11; Pro 29:25
Carl Friedrich Keil and Franz Delitzsch
31:31
The first, Jacob met by pleading his fear lest Laban should take away his daughters (keep them back by force). "For I said:" equivalent to "for I thought." But Jacob knew nothing of the theft; hence he declared, that with whomsoever he might find the gods he should be put to death, and told Laban to make the strictest search among all the things that he had with him. "Before our brethren," i.e., the relations who had come with Laban, as being impartial witnesses (cf. Gen 31:37); not, as Knobel thinks, before Jacob's horde of male and female slaves, of women and of children.
John Gill
31:31 And Jacob answered and said to Laban, because I was afraid,.... That he would have done all he could to have hindered him from going away himself; and not only so, but would have prevented his taking his daughters with him; and especially would have detained his cattle; but of this last Jacob makes no mention, only of the former:
for I said; either within himself, or to his wives:
peradventure thou wouldest take by force thy daughters from me; which of right belonged to him; for though they were Laban's daughters, they were Jacob's wives; and being given in marriage to him, he had a right unto them, and to take them with him; nor had Laban any right to detain them, which Jacob feared he would have attempted to have done, had he known his design; and this must have been done by force if done at all; for neither Jacob nor his wives would have agreed that they should stay with Laban upon his departure: what Laban charges Jacob with, in going away with his wives, he himself would have done, namely, using force to them. Laban's charge was false, but there was much reason for Jacob's suspicion.
John Wesley
31:31 Jacob clears himself by giving the true reason why he went away unknown to Laban; he feared lest Laban would by force take away his daughters and so oblige him to continue in his service. As to the charge of stealing Laban's gods, he pleads not guilty. He not only did not take them himself, but he did not know that they were taken.
Robert Jamieson, A. R. Fausset and David Brown
31:31 Jacob said, . . . With whomsoever thou findest thy gods let him not live--Conscious of his own innocence and little suspecting the misdeed of his favorite wife, Jacob boldly challenged a search and denounced the heaviest penalty on the culprit. A personal scrutiny was made by Laban, who examined every tent [Gen 31:33]; and having entered Rachel's last, he would have infallibly discovered the stolen images had not Rachel made an appeal to him which prevented further search [Gen 31:34-35].
31:3231:32: Եւ ասէ Յակոբ. Առ որում գտցես զաստուածսն քո, մի՛ կեցցէ առաջի եղբարցս մերոց։ Եւ արդ՝ ծանի՛ր ինչ ՚ի քոց ընչից առիս, եւ առցես։ Եւ ո՛չ ծանեաւ առ նմա եւ ո՛չ ինչ։ Եւ ո՛չ գիտէր Յակոբ՝ թէ Ռաքելայ կնոջ իւրոյ գողացեալ էր զնոսա[284]։ [284] Ոմանք. Առ ում գտցես զաստ՛՛... ՚ի քո ընչից առ իս։
32 Յակոբն աւելացրեց. «Ում մօտ որ գտնես քո աստուածները, թող նա մեր եղբայրների ներկայութեամբ սպանուի: Արդ, քո ունեցածից ինչ որ գտնես ինձ մօտ, վերցրո՛ւ»: Նա ոչինչ չգտաւ նրա մօտ: Յակոբը, սակայն, չգիտէր, որ Ռաքէլն էր գողացել դրանք:
32 Բայց քու աստուածներդ որու քով որ գտնես, թող անիկա չապրի։ Մեր եղբայրներուն առջեւ քննէ ու նայէ՛, եթէ իմ քովս քու մէկ բանդ գտնես՝ ա՛ռ». քանզի Յակոբ չէր գիտեր թէ Ռաքէլ գողցեր էր զանոնք։
Եւ ասէ Յակոբ.`` Առ որում գտցես զաստուածսն քո, [433]մի՛ կեցցէ առաջի`` եղբարցս մերոց. եւ արդ ծանիր ինչ ի քոց ընչից առ իս, եւ առցես: Եւ ոչ [434]ծանեաւ առ նմա եւ ոչ ինչ. եւ ոչ`` գիտէր Յակոբ թէ Ռաքելայ [435]կնոջ իւրոյ`` գողացեալ էր զնոսա:

31:32: Եւ ասէ Յակոբ. Առ որում գտցես զաստուածսն քո, մի՛ կեցցէ առաջի եղբարցս մերոց։ Եւ արդ՝ ծանի՛ր ինչ ՚ի քոց ընչից առիս, եւ առցես։ Եւ ո՛չ ծանեաւ առ նմա եւ ո՛չ ինչ։ Եւ ո՛չ գիտէր Յակոբ՝ թէ Ռաքելայ կնոջ իւրոյ գողացեալ էր զնոսա[284]։
[284] Ոմանք. Առ ում գտցես զաստ՛՛... ՚ի քո ընչից առ իս։
32 Յակոբն աւելացրեց. «Ում մօտ որ գտնես քո աստուածները, թող նա մեր եղբայրների ներկայութեամբ սպանուի: Արդ, քո ունեցածից ինչ որ գտնես ինձ մօտ, վերցրո՛ւ»: Նա ոչինչ չգտաւ նրա մօտ: Յակոբը, սակայն, չգիտէր, որ Ռաքէլն էր գողացել դրանք:
32 Բայց քու աստուածներդ որու քով որ գտնես, թող անիկա չապրի։ Մեր եղբայրներուն առջեւ քննէ ու նայէ՛, եթէ իմ քովս քու մէկ բանդ գտնես՝ ա՛ռ». քանզի Յակոբ չէր գիտեր թէ Ռաքէլ գողցեր էր զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
31:3232: у кого найдешь богов твоих, тот не будет жив; при родственниках наших узнавай, что у меня, и возьми себе. Иаков не знал, что Рахиль украла их.
31:32 ἐπίγνωθι επιγινωσκω recognize; find out τί τις.1 who?; what? ἐστιν ειμι be τῶν ο the σῶν σος your παρ᾿ παρα from; by ἐμοί εμοι me καὶ και and; even λαβέ λαμβανω take; get καὶ και and; even οὐκ ου not ἐπέγνω επιγινωσκω recognize; find out παρ᾿ παρα from; by αὐτῷ αυτος he; him οὐθέν ουδεις no one; not one καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov παρ᾿ παρα from; by ᾧ ος who; what ἐὰν εαν and if; unless εὕρῃς ευρισκω find τοὺς ο the θεούς θεος God σου σου of you; your οὐ ου not ζήσεται ζαω live; alive ἐναντίον εναντιον next to; before τῶν ο the ἀδελφῶν αδελφος brother ἡμῶν ημων our οὐκ ου not ᾔδει ειδω realize; have idea δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ὅτι οτι since; that Ραχηλ ραχηλ Rachel ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him ἔκλεψεν κλεπτω steal αὐτούς αυτος he; him
31:32 עִ֠ם ʕˌim עִם with אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תִּמְצָ֣א timṣˈā מצא find אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֶיךָ֮ ʔᵉlōheʸḵˈā אֱלֹהִים god(s) לֹ֣א lˈō לֹא not יִֽחְיֶה֒ yˈiḥyeh חיה be alive נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart אַחֵ֧ינוּ ʔaḥˈênû אָח brother הַֽכֶּר־ hˈakker- נכר recognise לְךָ֛ lᵊḵˈā לְ to מָ֥ה mˌā מָה what עִמָּדִ֖י ʕimmāḏˌî עִמָּד company וְ wᵊ וְ and קַֽח־ qˈaḥ- לקח take לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדַ֣ע yāḏˈaʕ ידע know יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob כִּ֥י kˌî כִּי that רָחֵ֖ל rāḥˌēl רָחֵל Rachel גְּנָבָֽתַם׃ gᵊnāvˈāṯam גנב steal
31:32. quod autem furti arguis apud quemcumque inveneris deos tuos necetur coram fratribus nostris scrutare quicquid tuorum apud me inveneris et aufer haec dicens ignorabat quod Rahel furata esset idolaBut whereas thou chargest me with theft: with whomsoever thou shalt find thy gods, let him be slain before our brethren. Search, and if thou find any of thy things with me, take them away. Now when he said this, he knew not that Rachel had stolen the idols.
32. With whomsoever thou findest thy gods, he shall not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.
31:32. But, since you accuse me of theft, with whomever you will find your gods, let him be slain in the sight of our brothers. Search; anything of yours that you will find with me, take it away.” Now when he said this, he did not know that Rachel had stolen the idols.
31:32. With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what [is] thine with me, and take [it] to thee. For Jacob knew not that Rachel had stolen them.
With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what [is] thine with me, and take [it] to thee. For Jacob knew not that Rachel had stolen them:

32: у кого найдешь богов твоих, тот не будет жив; при родственниках наших узнавай, что у меня, и возьми себе. Иаков не знал, что Рахиль украла их.
31:32
ἐπίγνωθι επιγινωσκω recognize; find out
τί τις.1 who?; what?
ἐστιν ειμι be
τῶν ο the
σῶν σος your
παρ᾿ παρα from; by
ἐμοί εμοι me
καὶ και and; even
λαβέ λαμβανω take; get
καὶ και and; even
οὐκ ου not
ἐπέγνω επιγινωσκω recognize; find out
παρ᾿ παρα from; by
αὐτῷ αυτος he; him
οὐθέν ουδεις no one; not one
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
παρ᾿ παρα from; by
ος who; what
ἐὰν εαν and if; unless
εὕρῃς ευρισκω find
τοὺς ο the
θεούς θεος God
σου σου of you; your
οὐ ου not
ζήσεται ζαω live; alive
ἐναντίον εναντιον next to; before
τῶν ο the
ἀδελφῶν αδελφος brother
ἡμῶν ημων our
οὐκ ου not
ᾔδει ειδω realize; have idea
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ὅτι οτι since; that
Ραχηλ ραχηλ Rachel
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
ἔκλεψεν κλεπτω steal
αὐτούς αυτος he; him
31:32
עִ֠ם ʕˌim עִם with
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תִּמְצָ֣א timṣˈā מצא find
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֶיךָ֮ ʔᵉlōheʸḵˈā אֱלֹהִים god(s)
לֹ֣א lˈō לֹא not
יִֽחְיֶה֒ yˈiḥyeh חיה be alive
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
אַחֵ֧ינוּ ʔaḥˈênû אָח brother
הַֽכֶּר־ hˈakker- נכר recognise
לְךָ֛ lᵊḵˈā לְ to
מָ֥ה mˌā מָה what
עִמָּדִ֖י ʕimmāḏˌî עִמָּד company
וְ wᵊ וְ and
קַֽח־ qˈaḥ- לקח take
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָדַ֣ע yāḏˈaʕ ידע know
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
כִּ֥י kˌî כִּי that
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
גְּנָבָֽתַם׃ gᵊnāvˈāṯam גנב steal
31:32. quod autem furti arguis apud quemcumque inveneris deos tuos necetur coram fratribus nostris scrutare quicquid tuorum apud me inveneris et aufer haec dicens ignorabat quod Rahel furata esset idola
But whereas thou chargest me with theft: with whomsoever thou shalt find thy gods, let him be slain before our brethren. Search, and if thou find any of thy things with me, take them away. Now when he said this, he knew not that Rachel had stolen the idols.
31:32. But, since you accuse me of theft, with whomever you will find your gods, let him be slain in the sight of our brothers. Search; anything of yours that you will find with me, take it away.” Now when he said this, he did not know that Rachel had stolen the idols.
31:32. With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what [is] thine with me, and take [it] to thee. For Jacob knew not that Rachel had stolen them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:32: Let him not live - It appears that anciently theft was punished by death; and we know that the patriarchs had the power of life and death in their hands. But previously to the law, the punishment of death was scarcely ever inflicted but for murder. The rabbins consider that this was an imprecation used by Jacob, as if he had said, Let God take away the life of the person who has stolen them! And that this was answered shortly after in the death of Rachel, Gen 35:16-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:32: whomsoever: This was rash, and might have produced fatal effects; but Jacob was partial to Rachel, and did not suspect her; and he was indignant at being accused of a crime which he deeply abhorred. Scott. Gen 31:19, Gen 31:30, Gen 44:9-12
before: Gen 31:23, Gen 13:8, Gen 19:7, Gen 30:33; Sa1 12:3-5; Co2 8:20, Co2 8:21, Co2 12:17-19
For Jacob: Sa1 14:24-29
John Gill
31:32 With whomsoever thou findest thy gods, let him not live,.... This is the answer to his last question, as what goes before is to his first: Jacob knew nothing of their being taken away by any, and thought himself safe in saying what he did, being confident that no one with him could ever take them; but it was too rashly spoken by him, giving leave to Laban to put to death the person with whom they should be found, or imprecating death on him by the hand of God; "may he not live", but die, die immediately or before his time, as the Targum of Jonathan: hence the Jewish writers (m) observe, that Rachel died in giving birth in consequence of this imprecation, but without any foundation:
before our brethren discern thou what is thine with me, and take it to thee: not only his gods, but any of his goods or cattle, whatsoever he could find in his tents, or in his flocks, that were his property, he was welcome to take; and this he declared before the men that Laban brought with him, whom he also calls his brethren, being his kinsfolks and neighbours; and these he appeals to as witnesses of his honesty, integrity, and fair dealing; being conscious to himself that he had took nothing but what was his own:
for Jacob knew not that Rachel had stolen them; the images or gods; or he would have been more careful of his expression, in love and tenderness to his most beloved wife.
(m) Jarchi in loc. Pirke Eliezer, c. 36.
31:3331:33: Եւ մտեալ Լաբան յուզէր ՚ի տան Յակոբայ. ※ եւ ՚ի տան Լիայ, եւ ՚ի տան երկոցուն հարճիցն, եւ ո՛չ գտանէր. եւ ելեալ ՚ի տանէ անտի Լիայ՝ եմուտ ՚ի տուն Ռաքելի։
33 Լաբանը, մտնելով, խուզարկեց Յակոբի կացարանը, Լիայի կացարանն ու երկու հարճերի կացարանը, բայց ոչինչ չգտաւ: Դուրս գալով Լիայի կացարանից՝ Լաբանը մտաւ Ռաքէլի կացարանը:
33 Լաբան Յակոբին վրանը ու Լիային վրանը եւ երկու աղախիններուն վրանը մտաւ, բայց չգտաւ. ետքը Լիային վրանէն ելաւ ու Ռաքէլին վրանը մտաւ։
Եւ մտեալ Լաբան յուզէր [436]ի տան Յակոբայ, եւ [437]ի տան Լիայ, եւ [438]ի տան երկոցուն հարճիցն, եւ ոչ գտանէր. եւ ելեալ [439]ի տանէ անտի Լիայ` եմուտ [440]ի տուն Ռաքելի:

31:33: Եւ մտեալ Լաբան յուզէր ՚ի տան Յակոբայ. ※ եւ ՚ի տան Լիայ, եւ ՚ի տան երկոցուն հարճիցն, եւ ո՛չ գտանէր. եւ ելեալ ՚ի տանէ անտի Լիայ՝ եմուտ ՚ի տուն Ռաքելի։
33 Լաբանը, մտնելով, խուզարկեց Յակոբի կացարանը, Լիայի կացարանն ու երկու հարճերի կացարանը, բայց ոչինչ չգտաւ: Դուրս գալով Լիայի կացարանից՝ Լաբանը մտաւ Ռաքէլի կացարանը:
33 Լաբան Յակոբին վրանը ու Լիային վրանը եւ երկու աղախիններուն վրանը մտաւ, բայց չգտաւ. ետքը Լիային վրանէն ելաւ ու Ռաքէլին վրանը մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:3333: И ходил Лаван в шатер Иакова, и в шатер Лии, и в шатер двух рабынь, но не нашел. И, выйдя из шатра Лии, вошел в шатер Рахили.
31:33 εἰσελθὼν εισερχομαι enter; go in δὲ δε though; while Λαβαν λαβαν explore; check εἰς εις into; for τὸν ο the οἶκον οικος home; household Λειας λεια and; even οὐχ ου not εὗρεν ευρισκω find καὶ και and; even ἐξελθὼν εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household Λειας λεια explore; check τὸν ο the οἶκον οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἐν εν in τῷ ο the οἴκῳ οικος home; household τῶν ο the δύο δυο two παιδισκῶν παιδισκη girl; maid καὶ και and; even οὐχ ου not εὗρεν ευρισκω find εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while καὶ και and; even εἰς εις into; for τὸν ο the οἶκον οικος home; household Ραχηλ ραχηλ Rachel
31:33 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come לָבָ֜ן lāvˈān לָבָן Laban בְּ bᵊ בְּ in אֹ֥הֶל ʔˌōhel אֹהֶל tent יַעֲקֹ֣ב׀ yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and בְ vᵊ בְּ in אֹ֣הֶל ʔˈōhel אֹהֶל tent לֵאָ֗ה lēʔˈā לֵאָה Leah וּ û וְ and בְ vᵊ בְּ in אֹ֛הֶל ʔˈōhel אֹהֶל tent שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two הָ hā הַ the אֲמָהֹ֖ת ʔᵃmāhˌōṯ אָמָה handmaid וְ wᵊ וְ and לֹ֣א lˈō לֹא not מָצָ֑א māṣˈā מצא find וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out מֵ mē מִן from אֹ֣הֶל ʔˈōhel אֹהֶל tent לֵאָ֔ה lēʔˈā לֵאָה Leah וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come בְּ bᵊ בְּ in אֹ֥הֶל ʔˌōhel אֹהֶל tent רָחֵֽל׃ rāḥˈēl רָחֵל Rachel
31:33. ingressus itaque Laban tabernaculum Iacob et Liae et utriusque famulae non invenit cumque intrasset tentorium RahelisSo Laban went into the tent of Jacob, and of Lia, and of both the handmaids, and found them not. And when he was entered into Rachel's tent,
33. And Laban went into Jacob’s tent, and into Leah’s tent, and into the tent of the two maidservants; but he found them not. And he went out of Leah’s tent, and entered into Rachel’s tent.
31:33. And so Laban, entering the tent of Jacob, and of Leah, and of both the handmaids, did not find them. And when he had entered the tent of Rachel,
31:33. And Laban went into Jacob’s tent, and into Leah’s tent, and into the two maidservants’ tents; but he found [them] not. Then went he out of Leah’s tent, and entered into Rachel’s tent.
And Laban went into Jacob' s tent, and into Leah' s tent, and into the two maidservants' tents; but he found [them] not. Then went he out of Leah' s tent, and entered into Rachel' s tent:

33: И ходил Лаван в шатер Иакова, и в шатер Лии, и в шатер двух рабынь, но не нашел. И, выйдя из шатра Лии, вошел в шатер Рахили.
31:33
εἰσελθὼν εισερχομαι enter; go in
δὲ δε though; while
Λαβαν λαβαν explore; check
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Λειας λεια and; even
οὐχ ου not
εὗρεν ευρισκω find
καὶ και and; even
ἐξελθὼν εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
Λειας λεια explore; check
τὸν ο the
οἶκον οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τῶν ο the
δύο δυο two
παιδισκῶν παιδισκη girl; maid
καὶ και and; even
οὐχ ου not
εὗρεν ευρισκω find
εἰσῆλθεν εισερχομαι enter; go in
δὲ δε though; while
καὶ και and; even
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Ραχηλ ραχηλ Rachel
31:33
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
לָבָ֜ן lāvˈān לָבָן Laban
בְּ bᵊ בְּ in
אֹ֥הֶל ʔˌōhel אֹהֶל tent
יַעֲקֹ֣ב׀ yaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
בְ vᵊ בְּ in
אֹ֣הֶל ʔˈōhel אֹהֶל tent
לֵאָ֗ה lēʔˈā לֵאָה Leah
וּ û וְ and
בְ vᵊ בְּ in
אֹ֛הֶל ʔˈōhel אֹהֶל tent
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
הָ הַ the
אֲמָהֹ֖ת ʔᵃmāhˌōṯ אָמָה handmaid
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
מָצָ֑א māṣˈā מצא find
וַ wa וְ and
יֵּצֵא֙ yyēṣˌē יצא go out
מֵ מִן from
אֹ֣הֶל ʔˈōhel אֹהֶל tent
לֵאָ֔ה lēʔˈā לֵאָה Leah
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
בְּ bᵊ בְּ in
אֹ֥הֶל ʔˌōhel אֹהֶל tent
רָחֵֽל׃ rāḥˈēl רָחֵל Rachel
31:33. ingressus itaque Laban tabernaculum Iacob et Liae et utriusque famulae non invenit cumque intrasset tentorium Rahelis
So Laban went into the tent of Jacob, and of Lia, and of both the handmaids, and found them not. And when he was entered into Rachel's tent,
31:33. And so Laban, entering the tent of Jacob, and of Leah, and of both the handmaids, did not find them. And when he had entered the tent of Rachel,
31:33. And Laban went into Jacob’s tent, and into Leah’s tent, and into the two maidservants’ tents; but he found [them] not. Then went he out of Leah’s tent, and entered into Rachel’s tent.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: Лаван производит обыск в шатрах Иакова и всех жен его (имевших отдельные шатры). Хитрость и находчивость виновницы всего этого, Рахили состояла в том, что, зная древний обычай, известный и другим народам, а в законодательстве Моисея возведенный на степень закона обязательного (Лев 15:19–20) — женщина нечиста во время менструации, и всякое прикосновение к ней оскверняет, — Рахиль спрятала терафимы под верблюжье седло, и сама села на всем в той уверенности, что Лаван не решится обыскивать ее, как скоро она заявит ему о своем состоянии нечистоты. Замечательно при этом глубокое почтение, с каким дочь обращается к отцу (35: ст.), хотя ни Рахиль, ни Лия не почитали отношения Лавана к ним и Иакову нормальными и справедливыми (ст. 15–16).
Albert Barnes: Notes on the Bible - 1834
31:33-42
After the search for the teraphim has proved vain, Jacob warmly upbraids Laban. "The camel's saddle." This was a pack-saddle, in the recesses of which articles might be deposited, and on which was a seat or couch for the rider. Rachel pleads the custom of women as an excuse for keeping her seat; which is admitted by Laban, not perhaps from the fear of ceremonial defilement Lev 15:19-27, as this law was not yet in force, but from respect to his daughter and the conviction that in such circumstances she would not sit upon the teraphim. "My brethren and thy brethren" - their common kindred. Jacob recapitulates his services in feeling terms. "By day the drought;" caused by the heat, which is extreme during the day, while the cold is not less severe in Palestine during the night. "The fear of Isaac" - the God whom Isaac fears. Judged - requited by restraining thee from wrong-doing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:33: Leah's: Gen 24:28, Gen 24:67
Carl Friedrich Keil and Franz Delitzsch
31:33
Laban looked through all the tents, but did not find his teraphim; for Rachel had put them in the saddle of her camel and was sitting upon them, and excused herself to her lord (Adonai, Gen 31:35), on the ground that the custom of women was upon her. "The camel's furniture," i.e., the saddle (not "the camel's litter:" Luther), here the woman's riding saddle, which had a comfortable seat formed of carpets on the top of the packsaddle. The fact that Laban passed over Rachel's seat because of her pretended condition, does not presuppose the Levitical law in Lev 15:19., according to which, any one who touched the couch or seat of such a woman was rendered unclean. For, in the first place, the view which lies at the foundation of this law was much older than the laws of Moses, and is met with among many other nations (cf. Bhr, Symbolik ii. 466, etc.); consequently Laban might refrain from making further examination, less from fear of defilement, than because he regarded it as impossible that any one with the custom of women upon her should sit upon his gods.
John Gill
31:33 And Laban went into Jacob's tent,.... Into that first where he most suspected they were, being taken not out of value for them, but contempt of them:
and into Leah's tent; and not Leah's tent next, whom next to Jacob he might suspect of taking them, out of veneration to them, because her tent lay next:
and into the two maidservants' tents: Bilhah and Zilpah; or "the" tent of them; for the word is singular, and perhaps they had but one tent for them both, which distinguished them from the principal wives:
but he found them not; in neither of these tents:
then went he out of Leah's tent, and entered into Rachel's tent; which he went into last of all, as least suspecting her, being less addicted to the superstition and idolatry of his family than Leah and the maidservants: Aben Ezra thinks that he was twice in Leah's tent, and at the last time came out of that into Rachel's; and that Jacob's tent lay between Leah's and Rachel's. From this account it more clearly appears that men and their wives had separate tents or apartments; see Gen 24:67.
31:3431:34: Իսկ Ռաքէլ առեալ զկուռսն եդ ընդ ուղտու պատատաւ, եւ նստա՛ւ ՚ի վերայ նոցա։ Եւ յուզեա՛ց Լաբան զամենայն տաղաւարն եւ ո՛չ եգիտ[285]։ [285] Այլք. Իսկ Ռաքելի առեալ զկուռ՛՛։
34 Ռաքէլն առնելով կուռքերը՝ դրանք դրել էր ուղտի թամբի տակ եւ նստել դրանց վրայ: Լաբանը խուզարկեց ողջ վրանը, բայց ոչինչ չգտաւ:
34 Ռաքէլ առաւ կուռքերը ու զանոնք ուղտի պատատին մէջ դրաւ ու վրան նստաւ. Լաբան բոլոր վրանը փնտռեց, բայց չգտաւ։
Իսկ Ռաքելի առեալ զկուռսն եդ ընդ ուղտու պատատաւ, եւ նստաւ ի վերայ նոցա. եւ յուզեաց Լաբան զամենայն տաղաւարն եւ ոչ եգիտ:

31:34: Իսկ Ռաքէլ առեալ զկուռսն եդ ընդ ուղտու պատատաւ, եւ նստա՛ւ ՚ի վերայ նոցա։ Եւ յուզեա՛ց Լաբան զամենայն տաղաւարն եւ ո՛չ եգիտ[285]։
[285] Այլք. Իսկ Ռաքելի առեալ զկուռ՛՛։
34 Ռաքէլն առնելով կուռքերը՝ դրանք դրել էր ուղտի թամբի տակ եւ նստել դրանց վրայ: Լաբանը խուզարկեց ողջ վրանը, բայց ոչինչ չգտաւ:
34 Ռաքէլ առաւ կուռքերը ու զանոնք ուղտի պատատին մէջ դրաւ ու վրան նստաւ. Լաբան բոլոր վրանը փնտռեց, բայց չգտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:3434: Рахиль же взяла идолов, и положила их под верблюжье седло и села на них. И обыскал Лаван весь шатер; но не нашел.
31:34 Ραχηλ ραχηλ Rachel δὲ δε though; while ἔλαβεν λαμβανω take; get τὰ ο the εἴδωλα ειδωλον idol καὶ και and; even ἐνέβαλεν εμβαλλω inject; cast in αὐτὰ αυτος he; him εἰς εις into; for τὰ ο the σάγματα σαγμα the καμήλου καμηλος camel καὶ και and; even ἐπεκάθισεν επικαθιζω sit upon αὐτοῖς αυτος he; him
31:34 וְ wᵊ וְ and רָחֵ֞ל rāḥˈēl רָחֵל Rachel לָקְחָ֣ה lāqᵊḥˈā לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִ֗ים ttᵊrāfˈîm תְּרָפִים teraphim וַ wa וְ and תְּשִׂמֵ֛ם ttᵊśimˈēm שׂים put בְּ bᵊ בְּ in כַ֥ר ḵˌar כַּר basket-saddle הַ ha הַ the גָּמָ֖ל ggāmˌāl גָּמָל camel וַ wa וְ and תֵּ֣שֶׁב ttˈēšev ישׁב sit עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וַ wa וְ and יְמַשֵּׁ֥שׁ yᵊmaššˌēš משׁשׁ grope לָבָ֛ן lāvˈān לָבָן Laban אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אֹ֖הֶל ʔˌōhel אֹהֶל tent וְ wᵊ וְ and לֹ֥א lˌō לֹא not מָצָֽא׃ māṣˈā מצא find
31:34. illa festinans abscondit idola subter stramen cameli et sedit desuper scrutantique omne tentorium et nihil invenientiShe in haste hid the idols under the camel's furniture, and sat upon them: and when he had searched all the tent, and found nothing,
34. Now Rachel had taken the teraphim, and put them in the camel’s furniture, and sat upon them. And Laban felt about all the tent, but found them not.
31:34. she quickly hid the idols under the camel’s bedding, and she sat upon them. And when he had searched the entire tent and found nothing,
31:34. Now Rachel had taken the images, and put them in the camel’s furniture, and sat upon them. And Laban searched all the tent, but found [them] not.
Now Rachel had taken the images, and put them in the camel' s furniture, and sat upon them. And Laban searched all the tent, but found [them] not:

34: Рахиль же взяла идолов, и положила их под верблюжье седло и села на них. И обыскал Лаван весь шатер; но не нашел.
31:34
Ραχηλ ραχηλ Rachel
δὲ δε though; while
ἔλαβεν λαμβανω take; get
τὰ ο the
εἴδωλα ειδωλον idol
καὶ και and; even
ἐνέβαλεν εμβαλλω inject; cast in
αὐτὰ αυτος he; him
εἰς εις into; for
τὰ ο the
σάγματα σαγμα the
καμήλου καμηλος camel
καὶ και and; even
ἐπεκάθισεν επικαθιζω sit upon
αὐτοῖς αυτος he; him
31:34
וְ wᵊ וְ and
רָחֵ֞ל rāḥˈēl רָחֵל Rachel
לָקְחָ֣ה lāqᵊḥˈā לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּרָפִ֗ים ttᵊrāfˈîm תְּרָפִים teraphim
וַ wa וְ and
תְּשִׂמֵ֛ם ttᵊśimˈēm שׂים put
בְּ bᵊ בְּ in
כַ֥ר ḵˌar כַּר basket-saddle
הַ ha הַ the
גָּמָ֖ל ggāmˌāl גָּמָל camel
וַ wa וְ and
תֵּ֣שֶׁב ttˈēšev ישׁב sit
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
וַ wa וְ and
יְמַשֵּׁ֥שׁ yᵊmaššˌēš משׁשׁ grope
לָבָ֛ן lāvˈān לָבָן Laban
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אֹ֖הֶל ʔˌōhel אֹהֶל tent
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מָצָֽא׃ māṣˈā מצא find
31:34. illa festinans abscondit idola subter stramen cameli et sedit desuper scrutantique omne tentorium et nihil invenienti
She in haste hid the idols under the camel's furniture, and sat upon them: and when he had searched all the tent, and found nothing,
31:34. she quickly hid the idols under the camel’s bedding, and she sat upon them. And when he had searched the entire tent and found nothing,
31:34. Now Rachel had taken the images, and put them in the camel’s furniture, and sat upon them. And Laban searched all the tent, but found [them] not.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:34: had taken: Gen 31:17, Gen 31:19
furniture: The word, car, rendered "furniture," properly denotes "a large round pannier," placed one on each side of a camel, for a person, especially women, to ride in. It is a hamper, like a cradle, having a back, head, and sides, like a great chair. Moryson describes them as "two long chairs like cradles, covered with red cloth, to hang on the two sides of the camel." Hanway calls them kedgavays, which "are a kind of covered chairs, which the Persians hang over their camels in the manner of panniers, and are big enough for one person to sit in." Thevenot, who calls then counes, says that they lay over them a cover, which keeps then both from the rain and sun; and Maillet describes them as covered cages, hanging on each side of a camel. The late Editor of Calmet has furnished a correct delineation of these cars, as seen on one side of a camel, copied from Dalton's Prints of Egyptian Figures.
searched: Heb. felt
John Gill
31:34 Now Rachel had taken the images,.... Hearing her father inquire about them, and her husband having given leave to search for them, and to put to death whoever should be found to have them, took them from the place where she had before laid them:
and put them into the camel's furniture; perhaps the camel's furniture she rode on, and therefore it was in her tent, which some understand of the saddle on which she rode; rather, it seems to be the saddle cloth or housing, in which she might wrap the images and put them under her clothes; though some interpret it of the straw or litter of the camel, which is not so probable:
and sat upon them; the images, which, if she had the veneration for, as some suggest, she would never have used in such a manner:
and Laban searched all the tent, but found them not; excepting the place where Rachel sat; but Aben Ezra thinks she was not in the tent, but in some place without it, and if so, there needs no exception.
Robert Jamieson, A. R. Fausset and David Brown
31:34 Rachel had taken the images, and put them in the camel's furniture, and sat upon them--The common pack saddle is often used as a seat or a cushion, against which a person squatted on the floor may lean.
31:3531:35: Եւ նա ասէ ցհայր իւր. Մի՛ ինչ ծանր թուեսցի քեզ տէր. ո՛չ կարեմ յոտն յառնել առաջի քո, քանզի ՚ի կանա՛նց օրէնս եմ։ Եւ յուզեաց Լաբան զամենայն տունն՝ եւ ո՛չ եգիտ զկուռսն։
35 Նա ասաց իր հօրը. «Մի՛ բարկացիր, տէ՛ր, որ քո ներկայութեամբ չեմ կարող ոտքի ելնել, որովհետեւ կանանց յատուկ վիճակի մէջ եմ»: Լաբանը խուզարկեց ողջ կացարանը, բայց կուռքերը չգտաւ:
35 Եւ անիկա իր հօրը ըսաւ. «Իմ տիրոջս աչքերուն ծանր չերեւնայ, որ քու առջեւդ չեմ կրնար ոտքի ելլել. քանզի կանանց սովորութեանը մէջ եմ»։ Այսպէս փնտռեց, բայց կուռքերը չգտաւ։
Եւ նա ասէ ցհայր իւր. Մի՛ ինչ ծանր թուեսցի քեզ, տէր. ոչ կարեմ յոտն յառնել առաջի քո, քանզի ի կանանց օրէնս եմ: Եւ յուզեաց [441]Լաբան զամենայն զտունն`` եւ ոչ եգիտ զկուռսն:

31:35: Եւ նա ասէ ցհայր իւր. Մի՛ ինչ ծանր թուեսցի քեզ տէր. ո՛չ կարեմ յոտն յառնել առաջի քո, քանզի ՚ի կանա՛նց օրէնս եմ։ Եւ յուզեաց Լաբան զամենայն տունն՝ եւ ո՛չ եգիտ զկուռսն։
35 Նա ասաց իր հօրը. «Մի՛ բարկացիր, տէ՛ր, որ քո ներկայութեամբ չեմ կարող ոտքի ելնել, որովհետեւ կանանց յատուկ վիճակի մէջ եմ»: Լաբանը խուզարկեց ողջ կացարանը, բայց կուռքերը չգտաւ:
35 Եւ անիկա իր հօրը ըսաւ. «Իմ տիրոջս աչքերուն ծանր չերեւնայ, որ քու առջեւդ չեմ կրնար ոտքի ելլել. քանզի կանանց սովորութեանը մէջ եմ»։ Այսպէս փնտռեց, բայց կուռքերը չգտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:3535: Она же сказала отцу своему: да не прогневается господин мой, что я не могу встать пред тобою, ибо у меня обыкновенное женское. И он искал, но не нашел идолов.
31:35 καὶ και and; even εἶπεν επω say; speak τῷ ο the πατρὶ πατηρ father αὐτῆς αυτος he; him μὴ μη not βαρέως βαρεως hardly φέρε φερω carry; bring κύριε κυριος lord; master οὐ ου not δύναμαι δυναμαι able; can ἀναστῆναι ανιστημι stand up; resurrect ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὅτι οτι since; that τὸ ο the κατ᾿ κατα down; by ἐθισμὸν εθισμος the γυναικῶν γυνη woman; wife μοί μοι me ἐστιν ειμι be ἠρεύνησεν ερευναω explore; check δὲ δε though; while Λαβαν λαβαν in ὅλῳ ολος whole; wholly τῷ ο the οἴκῳ οικος home; household καὶ και and; even οὐχ ου not εὗρεν ευρισκω find τὰ ο the εἴδωλα ειδωλον idol
31:35 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֶל־ ʔel- אֶל to אָבִ֗יהָ ʔāvˈîhā אָב father אַל־ ʔal- אַל not יִ֨חַר֙ yˈiḥar חרה be hot בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord כִּ֣י kˈî כִּי that לֹ֤וא lˈô לֹא not אוּכַל֙ ʔûḵˌal יכל be able לָ lā לְ to ק֣וּם qˈûm קום arise מִ mi מִן from פָּנֶ֔יךָ ppānˈeʸḵā פָּנֶה face כִּי־ kî- כִּי that דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way נָשִׁ֖ים nāšˌîm אִשָּׁה woman לִ֑י lˈî לְ to וַ wa וְ and יְחַפֵּ֕שׂ yᵊḥappˈēś חפשׂ search וְ wᵊ וְ and לֹ֥א lˌō לֹא not מָצָ֖א māṣˌā מצא find אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִֽים׃ ttᵊrāfˈîm תְּרָפִים teraphim
31:35. ait ne irascatur dominus meus quod coram te adsurgere nequeo quia iuxta consuetudinem feminarum nunc accidit mihi sic delusa sollicitudo quaerentis estShe said: Let not my lord be angry that I cannot rise up before thee, because it has now happened to me, according to the custom of women, So his careful search was in vain.
35. And she said to her father, Let not my lord be angry that I cannot rise up before thee; for the manner of women is upon me. And he searched, but found not the teraphim.
31:35. she said: “Do not be angry, my lord, that I am unable to rise up in your sight, because it has now happened to me according to the custom of women.” So his careful search was thwarted.
31:35. And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women [is] upon me. And he searched, but found not the images.
And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women [is] upon me. And he searched, but found not the images:

35: Она же сказала отцу своему: да не прогневается господин мой, что я не могу встать пред тобою, ибо у меня обыкновенное женское. И он искал, но не нашел идолов.
31:35
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
πατρὶ πατηρ father
αὐτῆς αυτος he; him
μὴ μη not
βαρέως βαρεως hardly
φέρε φερω carry; bring
κύριε κυριος lord; master
οὐ ου not
δύναμαι δυναμαι able; can
ἀναστῆναι ανιστημι stand up; resurrect
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ὅτι οτι since; that
τὸ ο the
κατ᾿ κατα down; by
ἐθισμὸν εθισμος the
γυναικῶν γυνη woman; wife
μοί μοι me
ἐστιν ειμι be
ἠρεύνησεν ερευναω explore; check
δὲ δε though; while
Λαβαν λαβαν in
ὅλῳ ολος whole; wholly
τῷ ο the
οἴκῳ οικος home; household
καὶ και and; even
οὐχ ου not
εὗρεν ευρισκω find
τὰ ο the
εἴδωλα ειδωλον idol
31:35
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֶל־ ʔel- אֶל to
אָבִ֗יהָ ʔāvˈîhā אָב father
אַל־ ʔal- אַל not
יִ֨חַר֙ yˈiḥar חרה be hot
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
כִּ֣י kˈî כִּי that
לֹ֤וא lˈô לֹא not
אוּכַל֙ ʔûḵˌal יכל be able
לָ לְ to
ק֣וּם qˈûm קום arise
מִ mi מִן from
פָּנֶ֔יךָ ppānˈeʸḵā פָּנֶה face
כִּי־ kî- כִּי that
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
נָשִׁ֖ים nāšˌîm אִשָּׁה woman
לִ֑י lˈî לְ to
וַ wa וְ and
יְחַפֵּ֕שׂ yᵊḥappˈēś חפשׂ search
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מָצָ֖א māṣˌā מצא find
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּרָפִֽים׃ ttᵊrāfˈîm תְּרָפִים teraphim
31:35. ait ne irascatur dominus meus quod coram te adsurgere nequeo quia iuxta consuetudinem feminarum nunc accidit mihi sic delusa sollicitudo quaerentis est
She said: Let not my lord be angry that I cannot rise up before thee, because it has now happened to me, according to the custom of women, So his careful search was in vain.
31:35. she said: “Do not be angry, my lord, that I am unable to rise up in your sight, because it has now happened to me according to the custom of women.” So his careful search was thwarted.
31:35. And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women [is] upon me. And he searched, but found not the images.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:35: The custom of women is upon me - This she knew must be a satisfactory reason to her father; for if the teraphim were used to any religious purpose, and they seem to have been used in this way, as Laban calls them his gods, he therefore could not suspect that a woman in such a situation, whose touch was considered as defiling, would have sat upon articles that were either the objects of his adoration, or used for any sacred purpose. The stratagem succeeded to her wish, and Laban departed without suspicion. It seems very natural to suppose that Rachel did believe that by the use of these teraphim Laban could find out their flight, and the direction they took, and therefore she stole them; and having stolen them she was afraid to acknowledge the theft, and probably might think that they might be of some use to herself. Therefore, for these reasons, she brought them away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:35: my lord: Gen 18:12; Exo 20:12; Lev 19:3; Eph 6:1; Pe1 2:18, Pe1 3:6
rise up: Lev 19:32; Kg1 2:19
custom: Gen 18:11; Lev 15:19
John Gill
31:35 And she said to her father,.... As he approached nearer to her, having searched her tent all over:
let it not displease my lord that I cannot rise up before thee: she addresses him with great honour and respect; calling him her lord, being her father, though an unkind one, and entreats him not to be displeased that she did not rise up and yield that obeisance to him which was due from her to a father:
for the custom of women is upon me; her menstrues; which before the law of Moses were reckoned a pollution, and such persons were not to be touched or come near unto, and everything they sat upon was unclean, and not to be touched also; Lev 15:19,
and he searched; all about her, and around her; but did not oblige her to get up, nor could he imagine that ever the images could be under her in such circumstances:
but found not the images; and so left off searching; nor do we find that he searched the flock for any of his cattle there, knowing full well Jacob's honesty and integrity.
31:3631:36: Բարկացա՛ւ Յակոբ եւ կագէր ընդ Լաբանու։ Պատասխանի ետ Յակոբ եւ ասէ ցԼաբան. Զի՞նչ վնա՛ս է իմ, կամ զի՞նչ յանցանք են իմ, զի պնդեցար զհետ իմ,
36 Յակոբը զայրացած վիճում էր Լաբանի հետ: Յակոբը, պատասխան տալով Լաբանին, ասաց. «Ի՞նչ վնաս եմ տուել ես, կամ ո՞րն է իմ յանցանքը, որ հետապնդեցիր ինձ
36 Յակոբ բարկացաւ ու Լաբանին հետ կը վիճէր։ Յակոբ պատասխան տուաւ ու Լաբանին ըսաւ. «Ի՞նչ է իմ յանցանքս, ի՞նչ է իմ մեղքս, որ տաքութիւնով ետեւէս ինկար։
Բարկացաւ Յակոբ եւ կագէր ընդ Լաբանու. պատասխանի ետ Յակոբ եւ ասէ ցԼաբան. Զի՞նչ վնաս է իմ, կամ զի՞նչ յանցանք են իմ, զի պնդեցար զհետ իմ:

31:36: Բարկացա՛ւ Յակոբ եւ կագէր ընդ Լաբանու։ Պատասխանի ետ Յակոբ եւ ասէ ցԼաբան. Զի՞նչ վնա՛ս է իմ, կամ զի՞նչ յանցանք են իմ, զի պնդեցար զհետ իմ,
36 Յակոբը զայրացած վիճում էր Լաբանի հետ: Յակոբը, պատասխան տալով Լաբանին, ասաց. «Ի՞նչ վնաս եմ տուել ես, կամ ո՞րն է իմ յանցանքը, որ հետապնդեցիր ինձ
36 Յակոբ բարկացաւ ու Լաբանին հետ կը վիճէր։ Յակոբ պատասխան տուաւ ու Լաբանին ըսաւ. «Ի՞նչ է իմ յանցանքս, ի՞նչ է իմ մեղքս, որ տաքութիւնով ետեւէս ինկար։
zohrab-1805▾ eastern-1994▾ western am▾
31:3636: Иаков рассердился и вступил в спор с Лаваном. И начал Иаков говорить и сказал Лавану: какая вина моя, какой грех мой, что ты преследуешь меня?
31:36 ὠργίσθη οργιζω impassioned; anger δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἐμαχέσατο μαχομαι fight τῷ ο the Λαβαν λαβαν respond δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov εἶπεν επω say; speak τῷ ο the Λαβαν λαβαν who?; what? τὸ ο the ἀδίκημά αδικημα crime μου μου of me; mine καὶ και and; even τί τις.1 who?; what? τὸ ο the ἁμάρτημά αμαρτημα sinfulness μου μου of me; mine ὅτι οτι since; that κατεδίωξας καταδιωκω hunt down; drive hard ὀπίσω οπισω in back; after μου μου of me; mine
31:36 וַ wa וְ and יִּ֥חַר yyˌiḥar חרה be hot לְ lᵊ לְ to יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob וַ wa וְ and יָּ֣רֶב yyˈārev ריב contend בְּ bᵊ בְּ in לָבָ֑ן lāvˈān לָבָן Laban וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to לָבָ֔ן lāvˈān לָבָן Laban מַה־ mah- מָה what פִּשְׁעִי֙ pišʕˌî פֶּשַׁע rebellion מַ֣ה mˈah מָה what חַטָּאתִ֔י ḥaṭṭāṯˈî חַטָּאת sin כִּ֥י kˌî כִּי that דָלַ֖קְתָּ ḏālˌaqtā דלק set ablaze אַחֲרָֽי׃ ʔaḥᵃrˈāy אַחַר after
31:36. tumensque Iacob cum iurgio ait quam ob culpam meam et ob quod peccatum sic exarsisti post meAnd Jacob being angry, said in a chiding manner: For what fault of mine, and for what offense on my part hast thou so hotly pursued me,
36. And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast hotly pursued after me?
31:36. And Jacob, being inflated, said with contention: “For which fault of mine, or for what sin of mine, have you become so enraged against me
31:36. And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me?
And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me:

36: Иаков рассердился и вступил в спор с Лаваном. И начал Иаков говорить и сказал Лавану: какая вина моя, какой грех мой, что ты преследуешь меня?
31:36
ὠργίσθη οργιζω impassioned; anger
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἐμαχέσατο μαχομαι fight
τῷ ο the
Λαβαν λαβαν respond
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
εἶπεν επω say; speak
τῷ ο the
Λαβαν λαβαν who?; what?
τὸ ο the
ἀδίκημά αδικημα crime
μου μου of me; mine
καὶ και and; even
τί τις.1 who?; what?
τὸ ο the
ἁμάρτημά αμαρτημα sinfulness
μου μου of me; mine
ὅτι οτι since; that
κατεδίωξας καταδιωκω hunt down; drive hard
ὀπίσω οπισω in back; after
μου μου of me; mine
31:36
וַ wa וְ and
יִּ֥חַר yyˌiḥar חרה be hot
לְ lᵊ לְ to
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
וַ wa וְ and
יָּ֣רֶב yyˈārev ריב contend
בְּ bᵊ בְּ in
לָבָ֑ן lāvˈān לָבָן Laban
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
לָבָ֔ן lāvˈān לָבָן Laban
מַה־ mah- מָה what
פִּשְׁעִי֙ pišʕˌî פֶּשַׁע rebellion
מַ֣ה mˈah מָה what
חַטָּאתִ֔י ḥaṭṭāṯˈî חַטָּאת sin
כִּ֥י kˌî כִּי that
דָלַ֖קְתָּ ḏālˌaqtā דלק set ablaze
אַחֲרָֽי׃ ʔaḥᵃrˈāy אַחַר after
31:36. tumensque Iacob cum iurgio ait quam ob culpam meam et ob quod peccatum sic exarsisti post me
And Jacob being angry, said in a chiding manner: For what fault of mine, and for what offense on my part hast thou so hotly pursued me,
31:36. And Jacob, being inflated, said with contention: “For which fault of mine, or for what sin of mine, have you become so enraged against me
31:36. And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-40: Теперь, когда обыск Лавана не привел ни к чему, Иаков, склонный, может быть, видеть в подозрении Лавана клевету на себя, со всей энергией высказывает наполняющие его чувства глубокой горечи против Лавана — как за это последнее обвинение (ст. 36–37), так и за все неправды Лавана в отношении к Иакову в течение всей двадцатилетней его службы Лавану, службы самой тщательной и нередко требовавшей самоотвержения, при крайне бессердечном отношении Лавана. Искушенный опытом пастушеской жизни, Иаков наглядно изображает непривлекательные черты своей пастушеской жизни у Лавана, а вместе и пастушества вообще. На обязанности пастуха было следить, чтобы беременные овцы и козы не выкидывали; Иаков при этом не позволял себе, подобно другим пастухам, брать себе в пищу хотя бы изредка ягненка из стада хозяина (38). Напротив, Лаван беспощадно взыскивает за всякое пропавшее животное, хотя бы даже пропажа случилась не днем, когда опасение стада более благоприятно, но и ночью, когда бдительность пастуха естественно ослабляется (39).

К тяжелым нравственным условиям службы у Лавана присоединялись и неудобства пастушеского быта физического свойства: крайне резкая смена самого высокого зноя днем и нестерпимого холода ночью. По свидетельству путешественников, во всей западной Азии и теперь, особенно в весенние и осенние месяцы, различие между температурой дневною и ночною приблизительно таково же, как в умеренном климате — между летом и зимой. Противоположение дневного зноя и ночного холода нередко в Библии (Иер 36:30). «Сон убегал от глаз» Иакова — вследствие особой заботливости его о целости стада. «Видишь ли неусыпность пастыря? Видишь ли напряженное старание?» (Иоанн Златоуст, 57:620).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
36 And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me? 37 Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both. 38 This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten. 39 That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. 40 Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. 41 Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times. 42 Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.
See in these verses,
I. The power of provocation. Jacob's natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban's unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, v. 36, 37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God.
II. The comfort of a good conscience. This was Jacob's rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb. xiii. 18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms.
III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, v. 38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master's effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, v. 40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that they be true to their trust and willing to take pains.
IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, v. 39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, v. 41. It was unreasonable for him to make Jacob serve for his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages.
V. The care of providence for the protection of injured innocence, v. 42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of God as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father's sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread.
Adam Clarke: Commentary on the Bible - 1831
31:36: And Jacob was wroth, and chode with Laban - The expostulation of Jacob with Laban, and their consequent agreement, are told in this place with great spirit and dignity. Jacob was conscious that though he had made use of cunning to increase his flocks, yet Laban had been on the whole a great gainer by his services. He had served him at least twenty years, fourteen for Rachel and Leah, and six for the cattle; and some suppose he had served him twenty years besides the above, which is not unlikely: see the remarks at the conclusion of this chapter. (See Clarke at Gen 31:55 (note)) Forty or even twenty years of a man's life, devoted to incessant labor and constantly exposed to all the inclemencies of the weather, (see Gen 31:40), deserve more than an ordinary reward. Laban's constitutional sin was covetousness, and it was an easily besetting sin; for it appears to have governed all his conduct, and to have rendered him regardless of the interests of his children, so long as he could secure his own. That he had frequently falsified his agreement with Jacob, though the particulars are not specified, we have already had reason to conjecture from Gen 31:7, and with this Jacob charges his father-in-law, in the most positive manner, Gen 31:41. Perhaps some previous unfair transactions of this kind were the cause why Jacob was led to adopt the expedient of outwitting Laban in the case of the spotted, spangled, ring-streaked, and grisled cattle. This if it did take place, though it cannot justify the measure, is some palliation of it; and almost the whole of Jacob's conduct, as far as relates to Laban, can be better excused than his injuring Laban's breed, by leaving him none but the weak, unhealthy, and degenerated cattle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:36: was wroth: Gen 30:2, Gen 34:7, Gen 49:7; Num 16:15; Kg2 5:11, Kg2 13:19; Pro 28:1; Mar 3:5; Eph 4:26; Jam 1:19, Jam 1:20
Carl Friedrich Keil and Franz Delitzsch
31:36
As Laban found nothing, Jacob grew angry, and pointed out the injustice of his hot pursuit and his search among all his things, but more especially the harsh treatment he had received from him in return for the unselfish and self-denying services that he had rendered him for twenty years. Acute sensibility and elevated self-consciousness give to Jacob's words a rhythmical movement and a poetical form. Hence such expressions as אחרי דּלק "hotly pursued," which is only met with in 1Kings 17:53; אחטּנּה for אחטּאנּה "I had to atone for it," i.e., to bear the loss; "the Fear of Isaac," used as a name for God, פּחד, σέβας = σέβασμα, the object of Isaac's fear or sacred awe.
John Gill
31:36 And Jacob was wroth, and chode with Laban,.... Having answered Laban's questions to the silencing of him, and nothing of his upon search, being found with him, Jacob took heart, and was of good courage and in high spirits, and in his turn was heated also; and perhaps might carry his passion a little too far, and is not to be excused from some degree of sin and weakness; however, his reasoning is strong and nervous, and his expostulations very just and pathetic; whatever may be said for the temper he was in, and the wrath and resentment he showed:
and Jacob answered and said to Laban; that whereas he had suggested that he had done a very bad thing, he asks him:
what is my trespass? what is my sin? what heinous offence have I committed? what law of God or man have I broke?
that thou hast so hotly pursued after me? with so much haste and swiftness, and with such a number of men, as if he came to take a thief, a robber, or a murderer.
Robert Jamieson, A. R. Fausset and David Brown
31:36 Jacob was wroth--Recrimination on his part was natural in the circumstances, and, as usual, when passion is high, the charges took a wide range. He rapidly enumerated his grievances for twenty years and in a tone of unrestrained severity described the niggard character and vexatious exactions of his uncle, together with the hardships of various kinds he had patiently endured.
31:3731:37: եւ յուզեցեր զամենայն զինչս իմ. զի՞նչ գտեր յամենայն ընչից քոց ՚ի տան իմում։ Դի՛ր առաջի եղբարցս իմոց՝ եւ եղբարց քոց, եւ յանդիմանեսցեն ՚ի մէջ մեր երկոցունց[286]։ [286] Յօրինակին պակասէր. ՚Ի մէջ մեր երկոցունց։
37 եւ խուզարկեցիր իմ ողջ ունեցուածքը: Իմ տանը քո ունեցուածքից որեւէ բան գտա՞ր. դի՛ր այն իմ եղբայրների ու քո եղբայրների առաջ, եւ նրանք թող դատ անեն մեր երկուսի միջեւ:
37 Քանի որ իմ բոլոր կարասիներս խառնեցիր, քու տանդ ամէն կարասիքէն ինչ որ գտար, իմ եղբայրներուս ու քու եղբայրներուդ առջեւ դիր, որպէս զի երկուքիս մէջտեղ դատաստան կտրեն։
Եւ յուզեցեր զամենայն զինչս իմ, զի՞նչ գտեր յամենայն ընչից [442]քոց ի տան իմում``, դիր առաջի եղբարցս իմոց եւ եղբարց քոց, եւ յանդիմանեսցեն ի մէջ մեր երկոցունց:

31:37: եւ յուզեցեր զամենայն զինչս իմ. զի՞նչ գտեր յամենայն ընչից քոց ՚ի տան իմում։ Դի՛ր առաջի եղբարցս իմոց՝ եւ եղբարց քոց, եւ յանդիմանեսցեն ՚ի մէջ մեր երկոցունց[286]։
[286] Յօրինակին պակասէր. ՚Ի մէջ մեր երկոցունց։
37 եւ խուզարկեցիր իմ ողջ ունեցուածքը: Իմ տանը քո ունեցուածքից որեւէ բան գտա՞ր. դի՛ր այն իմ եղբայրների ու քո եղբայրների առաջ, եւ նրանք թող դատ անեն մեր երկուսի միջեւ:
37 Քանի որ իմ բոլոր կարասիներս խառնեցիր, քու տանդ ամէն կարասիքէն ինչ որ գտար, իմ եղբայրներուս ու քու եղբայրներուդ առջեւ դիր, որպէս զի երկուքիս մէջտեղ դատաստան կտրեն։
zohrab-1805▾ eastern-1994▾ western am▾
31:3737: ты осмотрел у меня все вещи, что нашел ты из всех вещей твоего дома? покажи здесь пред родственниками моими и пред родственниками твоими; пусть они рассудят между нами обоими.
31:37 καὶ και and; even ὅτι οτι since; that ἠρεύνησας ερευναω explore; check πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar μου μου of me; mine τί τις.1 who?; what? εὗρες ευρισκω find ἀπὸ απο from; away πάντων πας all; every τῶν ο the σκευῶν σκευος vessel; jar τοῦ ο the οἴκου οικος home; household σου σου of you; your θὲς τιθημι put; make ὧδε ωδε here ἐναντίον εναντιον next to; before τῶν ο the ἀδελφῶν αδελφος brother μου μου of me; mine καὶ και and; even τῶν ο the ἀδελφῶν αδελφος brother σου σου of you; your καὶ και and; even ἐλεγξάτωσαν ελεγχω convict; question ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the δύο δυο two ἡμῶν ημων our
31:37 כִּֽי־ kˈî- כִּי that מִשַּׁ֣שְׁתָּ miššˈaštā משׁשׁ grope אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֵּלַ֗י kēlˈay כְּלִי tool מַה־ mah- מָה what מָּצָ֨אתָ֙ mmāṣˈāṯā מצא find מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole כְּלֵי־ kᵊlê- כְּלִי tool בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house שִׂ֣ים śˈîm שׂים put כֹּ֔ה kˈō כֹּה thus נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart אַחַ֖י ʔaḥˌay אָח brother וְ wᵊ וְ and אַחֶ֑יךָ ʔaḥˈeʸḵā אָח brother וְ wᵊ וְ and יֹוכִ֖יחוּ yôḵˌîḥû יכח reprove בֵּ֥ין bˌên בַּיִן interval שְׁנֵֽינוּ׃ šᵊnˈênû שְׁנַיִם two
31:37. et scrutatus es omnem supellectilem meam quid invenisti de cuncta substantia domus tuae pone hic coram fratribus meis et fratribus tuis et iudicent inter me et teAnd searched all my household stuff? What hast thou found of all the substance of thy house? lay it here before my brethren, and thy brethren, and let them judge between me and thee.
37. Whereas thou hast felt about all my stuff, what hast thou found of all thy household stuff? Set it here before my brethren and thy brethren, that they may judge betwixt us two.
31:37. and searched all the items of my house? What have you found from all the substance of your house? Place it here before my brothers, and your brothers, and let them judge between me and you.
31:37. Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set [it] here before my brethren and thy brethren, that they may judge betwixt us both.
Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set [it] here before my brethren and thy brethren, that they may judge betwixt us both:

37: ты осмотрел у меня все вещи, что нашел ты из всех вещей твоего дома? покажи здесь пред родственниками моими и пред родственниками твоими; пусть они рассудят между нами обоими.
31:37
καὶ και and; even
ὅτι οτι since; that
ἠρεύνησας ερευναω explore; check
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
μου μου of me; mine
τί τις.1 who?; what?
εὗρες ευρισκω find
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
σκευῶν σκευος vessel; jar
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
θὲς τιθημι put; make
ὧδε ωδε here
ἐναντίον εναντιον next to; before
τῶν ο the
ἀδελφῶν αδελφος brother
μου μου of me; mine
καὶ και and; even
τῶν ο the
ἀδελφῶν αδελφος brother
σου σου of you; your
καὶ και and; even
ἐλεγξάτωσαν ελεγχω convict; question
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
δύο δυο two
ἡμῶν ημων our
31:37
כִּֽי־ kˈî- כִּי that
מִשַּׁ֣שְׁתָּ miššˈaštā משׁשׁ grope
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
כֵּלַ֗י kēlˈay כְּלִי tool
מַה־ mah- מָה what
מָּצָ֨אתָ֙ mmāṣˈāṯā מצא find
מִ mi מִן from
כֹּ֣ל kkˈōl כֹּל whole
כְּלֵי־ kᵊlê- כְּלִי tool
בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house
שִׂ֣ים śˈîm שׂים put
כֹּ֔ה kˈō כֹּה thus
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
אַחַ֖י ʔaḥˌay אָח brother
וְ wᵊ וְ and
אַחֶ֑יךָ ʔaḥˈeʸḵā אָח brother
וְ wᵊ וְ and
יֹוכִ֖יחוּ yôḵˌîḥû יכח reprove
בֵּ֥ין bˌên בַּיִן interval
שְׁנֵֽינוּ׃ šᵊnˈênû שְׁנַיִם two
31:37. et scrutatus es omnem supellectilem meam quid invenisti de cuncta substantia domus tuae pone hic coram fratribus meis et fratribus tuis et iudicent inter me et te
And searched all my household stuff? What hast thou found of all the substance of thy house? lay it here before my brethren, and thy brethren, and let them judge between me and thee.
31:37. and searched all the items of my house? What have you found from all the substance of your house? Place it here before my brothers, and your brothers, and let them judge between me and you.
31:37. Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set [it] here before my brethren and thy brethren, that they may judge betwixt us both.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:37: set it here: Gen 31:32; Jos 7:23; Sa1 12:3, Sa1 12:4; Mat 18:16; Co1 6:4, Co1 6:5; Th1 2:10; Heb 13:18; Pe1 2:12, Pe1 3:16
John Gill
31:37 Whereas thou hast searched all my stuff,.... Or all my vessels (n), or utensils; whether household goods, or such as were used with regard to the cattle, or armour for defence:
what hast thou found of all thy household stuff? is there any vessel or utensil, or anything whatever thou canst claim as thine own? is there anything that has been taken away from thee either by me or mine?
set it here before my brethren and thy brethren; publicly before them all, and let it be thoroughly inquired into whose property it was, and whether lawfully taken or not:
that they may judge betwixt us both; Jacob was so conscious to himself of his own uprightness, that he could safely leave anything that might be disputed in arbitration with the very men that Laban had brought with him: it was so clear a case that he had not wronged him of anyone thing.
(n) "omnia vasa mea", Montanus, Munster, Vatablus, Drusius, Schmidt.
31:3831:38: Այս քսա՛ն ամ է զի էի՛ ընդ քեզ. ոչխարք քո եւ այծիք՝ ո՛չ ստերջացան. եւ զխոյս մաքեաց քոց ո՛չ կերայ[287]։ [287] Ոմանք. Եւ այծիք քո ո՛չ ստերջեցան։
38 Քսան տարի է, ինչ քեզ հետ էի, քո մաքիներն ու այծերը չստերջացան, եւ քո մաքիների խոյերը ես չկերայ:
38 Լման քսան տարի է, որ քեզի հետ եմ. ոչխարներդ ու այծերդ չվիժեցան եւ քու հօտիդ խոյերը չկերայ։
Այս քսան ամ է զի էի ընդ քեզ. ոչխարք քո եւ այծիք ոչ [443]ստերջացան, եւ զխոյս մաքեաց քոց ոչ կերայ:

31:38: Այս քսա՛ն ամ է զի էի՛ ընդ քեզ. ոչխարք քո եւ այծիք՝ ո՛չ ստերջացան. եւ զխոյս մաքեաց քոց ո՛չ կերայ[287]։
[287] Ոմանք. Եւ այծիք քո ո՛չ ստերջեցան։
38 Քսան տարի է, ինչ քեզ հետ էի, քո մաքիներն ու այծերը չստերջացան, եւ քո մաքիների խոյերը ես չկերայ:
38 Լման քսան տարի է, որ քեզի հետ եմ. ոչխարներդ ու այծերդ չվիժեցան եւ քու հօտիդ խոյերը չկերայ։
zohrab-1805▾ eastern-1994▾ western am▾
31:3838: Вот, двадцать лет я [был] у тебя; овцы твои и козы твои не выкидывали; овнов стада твоего я не ел;
31:38 ταῦτά ουτος this; he μοι μοι me εἴκοσι εικοσι twenty ἔτη ετος year ἐγώ εγω I εἰμι ειμι be μετὰ μετα with; amid σοῦ σου of you; your τὰ ο the πρόβατά προβατον sheep σου σου of you; your καὶ και and; even αἱ ο the αἶγές αιξ of you; your οὐκ ου not ἠτεκνώθησαν ατεκνοω the προβάτων προβατον sheep σου σου of you; your οὐ ου not κατέφαγον κατεσθιω consume; eat up
31:38 זֶה֩ zˌeh זֶה this עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty שָׁנָ֤ה šānˈā שָׁנָה year אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i עִמָּ֔ךְ ʕimmˈāḵ עִם with רְחֵלֶ֥יךָ rᵊḥēlˌeʸḵā רָחֵל ewe וְ wᵊ וְ and עִזֶּ֖יךָ ʕizzˌeʸḵā עֵז goat לֹ֣א lˈō לֹא not שִׁכֵּ֑לוּ šikkˈēlû שׁכל be bereaved of children וְ wᵊ וְ and אֵילֵ֥י ʔêlˌê אַיִל ram, despot צֹאנְךָ֖ ṣōnᵊḵˌā צֹאן cattle לֹ֥א lˌō לֹא not אָכָֽלְתִּי׃ ʔāḵˈālᵊttî אכל eat
31:38. idcirco viginti annis fui tecum oves tuae et caprae steriles non fuerunt arietes gregis tui non comediHave I therefore been with thee twenty years? thy ewes and goats were not barren, the rams of thy flocks I did not eat:
38. This twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flocks have I not eaten.
31:38. For what reason have I been with you for twenty years? Your ewes and she-goats were not barren; the rams of your flocks I did not consume.
31:38. This twenty years [have] I [been] with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten.
This twenty years [have] I [been] with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten:

38: Вот, двадцать лет я [был] у тебя; овцы твои и козы твои не выкидывали; овнов стада твоего я не ел;
31:38
ταῦτά ουτος this; he
μοι μοι me
εἴκοσι εικοσι twenty
ἔτη ετος year
ἐγώ εγω I
εἰμι ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
τὰ ο the
πρόβατά προβατον sheep
σου σου of you; your
καὶ και and; even
αἱ ο the
αἶγές αιξ of you; your
οὐκ ου not
ἠτεκνώθησαν ατεκνοω the
προβάτων προβατον sheep
σου σου of you; your
οὐ ου not
κατέφαγον κατεσθιω consume; eat up
31:38
זֶה֩ zˌeh זֶה this
עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty
שָׁנָ֤ה šānˈā שָׁנָה year
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
עִמָּ֔ךְ ʕimmˈāḵ עִם with
רְחֵלֶ֥יךָ rᵊḥēlˌeʸḵā רָחֵל ewe
וְ wᵊ וְ and
עִזֶּ֖יךָ ʕizzˌeʸḵā עֵז goat
לֹ֣א lˈō לֹא not
שִׁכֵּ֑לוּ šikkˈēlû שׁכל be bereaved of children
וְ wᵊ וְ and
אֵילֵ֥י ʔêlˌê אַיִל ram, despot
צֹאנְךָ֖ ṣōnᵊḵˌā צֹאן cattle
לֹ֥א lˌō לֹא not
אָכָֽלְתִּי׃ ʔāḵˈālᵊttî אכל eat
31:38. idcirco viginti annis fui tecum oves tuae et caprae steriles non fuerunt arietes gregis tui non comedi
Have I therefore been with thee twenty years? thy ewes and goats were not barren, the rams of thy flocks I did not eat:
31:38. For what reason have I been with you for twenty years? Your ewes and she-goats were not barren; the rams of your flocks I did not consume.
31:38. This twenty years [have] I [been] with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:38: twenty: Gen 31:41
ewes: Gen 30:27, Gen 30:30; Exo 23:26; Deu 28:4
the rams: Eze 34:2-4
John Gill
31:38 This twenty years have I been with thee,.... So that he now must have been ninety seven years of age:
thy ewes and thy she goats have not cast their young: or very few of them: it was a rare case for any to be abortive, if ever: this, though owing to the blessing of God, was for Jacob's sake, and, under God, to be ascribed to his care and diligence in watching and keeping the flock, and doing everything needful for them:
and the rams of the flock have I not eaten: being content with meaner food, as lentil pottage and the like; see the contrary of this in shepherds, Ezek 34:3.
Robert Jamieson, A. R. Fausset and David Brown
31:38 The rams of thy flock have I not eaten--Eastern people seldom kill the females for food except they are barren.
31:3931:39: Զգազանաբեկն ո՛չ բերի առ քեզ, այլ ե՛ս յանձնէ տուժէի. զգողունի տըւնջեան, եւ զգողօնի գիշերոյ[288]։ [288] Ոմանք. Ոչ բերէի առ քեզ.. զգողօնի տունջեան եւ զգողօնս գիշ՛՛։
39 Գազաններից յօշոտուած կենդանիները ես չբերեցի քեզ մօտ, այլ ես ինքս էի հատուցում ցերեկը գողացուածի ու գիշերը գողացուածի վնասը:
39 Գազաններէն գիշատուածը չբերի քեզի, վնասը ես կը քաշէի. ցորեկը գողցուածը ու գիշերը գողցուածը իմ ձեռքէս կը պահանջէիր։
Զգազանաբեկն ոչ բերի առ քեզ, այլ ես յանձնէ տուժէի. [444]զգողունի տուընջեան եւ զգողունի գիշերոյ:

31:39: Զգազանաբեկն ո՛չ բերի առ քեզ, այլ ե՛ս յանձնէ տուժէի. զգողունի տըւնջեան, եւ զգողօնի գիշերոյ[288]։
[288] Ոմանք. Ոչ բերէի առ քեզ.. զգողօնի տունջեան եւ զգողօնս գիշ՛՛։
39 Գազաններից յօշոտուած կենդանիները ես չբերեցի քեզ մօտ, այլ ես ինքս էի հատուցում ցերեկը գողացուածի ու գիշերը գողացուածի վնասը:
39 Գազաններէն գիշատուածը չբերի քեզի, վնասը ես կը քաշէի. ցորեկը գողցուածը ու գիշերը գողցուածը իմ ձեռքէս կը պահանջէիր։
zohrab-1805▾ eastern-1994▾ western am▾
31:3939: растерзанного зверем я не приносил к тебе, это был мой убыток; ты с меня взыскивал, днем ли что пропадало, ночью ли пропадало;
31:39 θηριάλωτον θηριαλωτος not ἀνενήνοχά αναφερω bring up; carry up σοι σοι you ἐγὼ εγω I ἀπετίννυον αποτιννυμι from; by ἐμαυτοῦ εμαυτου myself κλέμματα κλεμμα theft ἡμέρας ημερα day καὶ και and; even κλέμματα κλεμμα theft νυκτός νυξ night
31:39 טְרֵפָה֙ ṭᵊrēfˌā טְרֵיפָה prey לֹא־ lō- לֹא not הֵבֵ֣אתִי hēvˈēṯî בוא come אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֲחַטֶּ֔נָּה ʔᵃḥaṭṭˈennā חטא miss מִ mi מִן from יָּדִ֖י yyāḏˌî יָד hand תְּבַקְשֶׁ֑נָּה tᵊvaqšˈennā בקשׁ seek גְּנֻֽבְתִ֣י gᵊnˈuvᵊṯˈî גנב steal יֹ֔ום yˈôm יֹום day וּ û וְ and גְנֻֽבְתִ֖י ḡᵊnˈuvᵊṯˌî גנב steal לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
31:39. nec captum a bestia ostendi tibi ego damnum omne reddebam quicquid furto perierat a me exigebasNeither did I show thee that which the beast had torn, I made good all the damage: whatsoever was lost by theft, thou didst exact it of me:
39. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night.
31:39. Neither did I reveal to you what was seized by the wild beast. I replaced all that was damaged. Whatever was lost by theft, you collected it from me.
31:39. That which was torn [of beasts] I brought not unto thee; I bare the loss of it; of my hand didst thou require it, [whether] stolen by day, or stolen by night.
That which was torn [of beasts] I brought not unto thee; I bare the loss of it; of my hand didst thou require it, [whether] stolen by day, or stolen by night:

39: растерзанного зверем я не приносил к тебе, это был мой убыток; ты с меня взыскивал, днем ли что пропадало, ночью ли пропадало;
31:39
θηριάλωτον θηριαλωτος not
ἀνενήνοχά αναφερω bring up; carry up
σοι σοι you
ἐγὼ εγω I
ἀπετίννυον αποτιννυμι from; by
ἐμαυτοῦ εμαυτου myself
κλέμματα κλεμμα theft
ἡμέρας ημερα day
καὶ και and; even
κλέμματα κλεμμα theft
νυκτός νυξ night
31:39
טְרֵפָה֙ ṭᵊrēfˌā טְרֵיפָה prey
לֹא־ lō- לֹא not
הֵבֵ֣אתִי hēvˈēṯî בוא come
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
אֲחַטֶּ֔נָּה ʔᵃḥaṭṭˈennā חטא miss
מִ mi מִן from
יָּדִ֖י yyāḏˌî יָד hand
תְּבַקְשֶׁ֑נָּה tᵊvaqšˈennā בקשׁ seek
גְּנֻֽבְתִ֣י gᵊnˈuvᵊṯˈî גנב steal
יֹ֔ום yˈôm יֹום day
וּ û וְ and
גְנֻֽבְתִ֖י ḡᵊnˈuvᵊṯˌî גנב steal
לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
31:39. nec captum a bestia ostendi tibi ego damnum omne reddebam quicquid furto perierat a me exigebas
Neither did I show thee that which the beast had torn, I made good all the damage: whatsoever was lost by theft, thou didst exact it of me:
31:39. Neither did I reveal to you what was seized by the wild beast. I replaced all that was damaged. Whatever was lost by theft, you collected it from me.
31:39. That which was torn [of beasts] I brought not unto thee; I bare the loss of it; of my hand didst thou require it, [whether] stolen by day, or stolen by night.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:39: That which was torn - of my hand didst thou require it - This more particularly marks the covetous and rigorous disposition of Laban; for the law of God required that what had been torn by beasts the shepherd should not be obliged to make good, Exo 22:10, Exo 22:13. And it is very likely that this law was in force from the earliest times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:39: torn of: Exo 22:10, Exo 22:31; Lev 22:8; Sa1 17:34, Sa1 17:35; Joh 10:12, Joh 10:13
I bare: Exo 22:10-13
or stolen: Luk 2:8
John Gill
31:39 That which was torn of beasts I brought not unto thee,.... To show what had befallen it; that so it might appear he had one the less to account for to him:
I bore the loss of it; took it upon himself, as if it had been somewhat blameworthy in him, as the word used signifies; and so made satisfaction for it; which, how he did, when he had no wages, is difficult to say: he might have some perquisites allowed him by Laban, though he had no settled salary; or he might lay himself under obligation to make it good whenever it was in his power, as follows:
of mine hand didst thou require it, whether stolen by day, or stolen by night; whether by men or beasts; or by men in the daytime, and by beasts in the night, as the Targums of Jonathan and Jerusalem distinguish: Laban was so rigorous and unjust as to require the restoration of them, or an equivalent for them at the hand of Jacob; all which were contrary to the law of God, Ex 22:10.
Robert Jamieson, A. R. Fausset and David Brown
31:39 That which was torn of beasts I brought not unto thee--The shepherds are strictly responsible for losses in the flock, unless they can prove these were occasioned by wild beasts.
31:4031:40: Զցերեկ այրեալ լինէի ՚ի տօթոյ, եւ զցայգ ՚ի ցրտոյ. հատեա՛լ էր քուն յաչաց իմոց։
40 Ցերեկը տանջւում էի շոգից, իսկ գիշերը՝ ցրտից: Քունը փախել էր աչքերիցս:
40 Այսպէս էի. ցորեկը տաքը ու գիշերը ցուրտը կը մաշէր զիս եւ աչքերէս քունս կը փախչէր։
Զցերեկ այրեալ լինէի ի տօթոյ, եւ զցայգ ի ցրտոյ. հատեալ էր քուն յաչաց իմոց:

31:40: Զցերեկ այրեալ լինէի ՚ի տօթոյ, եւ զցայգ ՚ի ցրտոյ. հատեա՛լ էր քուն յաչաց իմոց։
40 Ցերեկը տանջւում էի շոգից, իսկ գիշերը՝ ցրտից: Քունը փախել էր աչքերիցս:
40 Այսպէս էի. ցորեկը տաքը ու գիշերը ցուրտը կը մաշէր զիս եւ աչքերէս քունս կը փախչէր։
zohrab-1805▾ eastern-1994▾ western am▾
31:4040: я томился днем от жара, а ночью от стужи, и сон мой убегал от глаз моих.
31:40 ἐγινόμην γινομαι happen; become τῆς ο the ἡμέρας ημερα day συγκαιόμενος συγκαιω the καύματι καυμα heat καὶ και and; even παγετῷ παγετος the νυκτός νυξ night καὶ και and; even ἀφίστατο αφιστημι distance; keep distance ὁ ο the ὕπνος υπνος slumber; sleep ἀπὸ απο from; away τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine
31:40 הָיִ֧יתִי hāyˈîṯî היה be בַ va בְּ in † הַ the יֹּ֛ום yyˈôm יֹום day אֲכָלַ֥נִי ʔᵃḵālˌanî אכל eat חֹ֖רֶב ḥˌōrev חֹרֶב dryness וְ wᵊ וְ and קֶ֣רַח qˈeraḥ קֶרַח frost בַּ ba בְּ in † הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וַ wa וְ and תִּדַּ֥ד ttiddˌaḏ נדד flee שְׁנָתִ֖י šᵊnāṯˌî שֵׁנָה sleep מֵֽ mˈē מִן from עֵינָֽי׃ ʕênˈāy עַיִן eye
31:40. die noctuque aestu urebar et gelu fugiebat somnus ab oculis meisDay and night was I parched with heat, and with frost, and sleep departed from my eyes.
40. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep fled from mine eyes.
31:40. Day and night, I was burned by heat and by frost, and sleep fled from my eyes.
31:40. [Thus] I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.
Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes:

40: я томился днем от жара, а ночью от стужи, и сон мой убегал от глаз моих.
31:40
ἐγινόμην γινομαι happen; become
τῆς ο the
ἡμέρας ημερα day
συγκαιόμενος συγκαιω the
καύματι καυμα heat
καὶ και and; even
παγετῷ παγετος the
νυκτός νυξ night
καὶ και and; even
ἀφίστατο αφιστημι distance; keep distance
ο the
ὕπνος υπνος slumber; sleep
ἀπὸ απο from; away
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
31:40
הָיִ֧יתִי hāyˈîṯî היה be
בַ va בְּ in
הַ the
יֹּ֛ום yyˈôm יֹום day
אֲכָלַ֥נִי ʔᵃḵālˌanî אכל eat
חֹ֖רֶב ḥˌōrev חֹרֶב dryness
וְ wᵊ וְ and
קֶ֣רַח qˈeraḥ קֶרַח frost
בַּ ba בְּ in
הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
וַ wa וְ and
תִּדַּ֥ד ttiddˌaḏ נדד flee
שְׁנָתִ֖י šᵊnāṯˌî שֵׁנָה sleep
מֵֽ mˈē מִן from
עֵינָֽי׃ ʕênˈāy עַיִן eye
31:40. die noctuque aestu urebar et gelu fugiebat somnus ab oculis meis
Day and night was I parched with heat, and with frost, and sleep departed from my eyes.
31:40. Day and night, I was burned by heat and by frost, and sleep fled from my eyes.
31:40. [Thus] I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:40: In the day the drought consumed me, and the frost by night - The being exposed to the heat by day, and frost by night, is made part of the heaviest punishment of Promethus by Aeschylus.
Σταθευτος δ' ἡλιου φοιβῃ φλογι, Χροιας αμευψεις· ασμενῳ δε σοι
Ἡ ποικιλεμων νυξ αποκρυψει φαος·
Παχνην θ' ἑῳαν ἡλιος σκεδᾳ παλιν.
Aeschyl. Prom. Vinc., v. 22.
Opposed to the sun's most fervid beam, The hue of beauty changed; till parch'd by heat The night with spangled stole shall hide its light From thee rejoicing, but again the sun Chases the hoar frost from thy harass'd form - J. B. B. C.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:40: Exo 2:19-22, Exo 3:1; Psa 78:70, Psa 78:71; Hos 12:12; Luk 2:8; Joh 21:15-17; Heb 13:7; Pe1 5:2-4
Carl Friedrich Keil and Franz Delitzsch
31:40
"I have been; by day (i.e., I have been in this condition, that by day) heat has consumed (prostrated) me, and cold by night" - for it is well known, that in the East the cold by night corresponds to the heat by day; the hotter the day the colder the night, as a rule.
John Gill
31:40 Thus I was,.... In such a situation, as well as in the following uncomfortable plight and condition:
in the day the drought consumed me, and the frost by night: the violent heat in the daytime scorched him, and the severe frosts in the night pinched him: that is, in the different seasons of the year, the heat of the day in the summertime, and the cold of the night in the wintertime; for it cannot well be thought that there should be excessive heat in the day and sharp frosts in the night, in the same season of the year: it looks as if Laban did not allow Jacob the proper conveniencies of clothes, and of tents to secure him from the inclemency of the weather, which other shepherds usually had:
and my sleep departed from mine eyes; through diligent care and watchfulness of the flocks in the night season, which on some occasions were necessary; see Lk 2:8.
Robert Jamieson, A. R. Fausset and David Brown
31:40 in the day the drought . . . and the frost by night--The temperature changes often in twenty-four hours from the greatest extremes of heat and cold, most trying to the shepherd who has to keep watch by his flocks. Much allowance must be made for Jacob. Great and long-continued provocations ruffle the mildest and most disciplined tempers. It is difficult to "be angry and sin not" [Eph 4:26]. But these two relatives, after having given utterance to their pent-up feelings, came at length to a mutual understanding, or rather, God influenced Laban to make reconciliation with his injured nephew (Prov 16:7).
31:4131:41: Այս քսա՛ն ամ է ՚ի տան քում էի. զչորեքտասան ամ փոխանակ դստերաց քոց վաստակեցի, եւ զվեց ամ ՚ի խաշինս քո. եւ խաբեցեր զիս ՚ի վարձս տասն բծացս։
41 Քսան տարի է, որ քո տանն էի: Տասնչորս տարի քո դուստրերի համար աշխատեցի եւ վեց տարի՝ քո հօտերի համար, բայց դու խաբեցիր ինձ եւ իմ բաժնից տասը ոչխար խլեցիր[20]:[20] Գրաբարում՝ տասնապատիկ, եբրայերէնում՝ տասն անգամ:
41 Այսպէս եղայ քսան տարի քու տանդ մէջ. քու երկու աղջիկներուդ համար տասնըչորս տարի ծառայեցի քեզի եւ հօտերուդ համար վեց տարի ծառայեցի եւ իմ վարձքս տասը անգամ փոխեցիր։
Այս քսան ամ է ի տան քում էի. զչորեքտասան ամ փոխանակ դստերաց քոց վաստակեցի, եւ զվեց ամ ի խաշինս քո, եւ [445]խաբեցեր զիս ի վարձս տասն բծացս:

31:41: Այս քսա՛ն ամ է ՚ի տան քում էի. զչորեքտասան ամ փոխանակ դստերաց քոց վաստակեցի, եւ զվեց ամ ՚ի խաշինս քո. եւ խաբեցեր զիս ՚ի վարձս տասն բծացս։
41 Քսան տարի է, որ քո տանն էի: Տասնչորս տարի քո դուստրերի համար աշխատեցի եւ վեց տարի՝ քո հօտերի համար, բայց դու խաբեցիր ինձ եւ իմ բաժնից տասը ոչխար խլեցիր[20]:
[20] Գրաբարում՝ տասնապատիկ, եբրայերէնում՝ տասն անգամ:
41 Այսպէս եղայ քսան տարի քու տանդ մէջ. քու երկու աղջիկներուդ համար տասնըչորս տարի ծառայեցի քեզի եւ հօտերուդ համար վեց տարի ծառայեցի եւ իմ վարձքս տասը անգամ փոխեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
31:4141: Таковы мои двадцать лет в доме твоем. Я служил тебе четырнадцать лет за двух дочерей твоих и шесть лет за скот твой, а ты десять раз переменял награду мою.
31:41 ταῦτά ουτος this; he μοι μοι me εἴκοσι εικοσι twenty ἔτη ετος year ἐγώ εγω I εἰμι ειμι be ἐν εν in τῇ ο the οἰκίᾳ οικια house; household σου σου of you; your ἐδούλευσά δουλευω give allegiance; subject σοι σοι you δέκα δεκα ten τέσσαρα τεσσαρες four ἔτη ετος year ἀντὶ αντι against; instead of τῶν ο the δύο δυο two θυγατέρων θυγατηρ daughter σου σου of you; your καὶ και and; even ἓξ εξ six ἔτη ετος year ἐν εν in τοῖς ο the προβάτοις προβατον sheep σου σου of you; your καὶ και and; even παρελογίσω παραλογιζομαι miscalculate; defraud τὸν ο the μισθόν μισθος wages μου μου of me; mine δέκα δεκα ten ἀμνάσιν αμνας lamb
31:41 זֶה־ zeh- זֶה this לִּ֞י llˈî לְ to עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty שָׁנָה֮ šānā שָׁנָה year בְּ bᵊ בְּ in בֵיתֶךָ֒ vêṯeḵˌā בַּיִת house עֲבַדְתִּ֜יךָ ʕᵃvaḏtˈîḵā עבד work, serve אַרְבַּֽע־ ʔarbˈaʕ- אַרְבַּע four עֶשְׂרֵ֤ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָה֙ šānˌā שָׁנָה year בִּ bi בְּ in שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two בְנֹתֶ֔יךָ vᵊnōṯˈeʸḵā בַּת daughter וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ six שָׁנִ֖ים šānˌîm שָׁנָה year בְּ bᵊ בְּ in צֹאנֶ֑ךָ ṣōnˈeḵā צֹאן cattle וַ wa וְ and תַּחֲלֵ֥ף ttaḥᵃlˌēf חלף come after אֶת־ ʔeṯ- אֵת [object marker] מַשְׂכֻּרְתִּ֖י maśkurtˌî מַשְׂכֹּרֶת wage עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten מֹנִֽים׃ mōnˈîm מֹנֶה portion
31:41. sic per viginti annos in domo tua servivi tibi quattuordecim pro filiabus et sex pro gregibus tuis inmutasti quoque mercedem meam decem vicibusAnd in this manner have I served thee in thy house twenty years, fourteen for thy daughters, and six for thy flocks: thou hast changed also my wages ten times.
41. These twenty years have I been in thy house; I served thee fourteen years for thy two daughters, and six years for thy flock: and thou hast changed my wages ten times.
31:41. And in this way, for twenty years, I have served you in your house: fourteen for your daughters, and six for your flocks. You have also changed my wages ten times.
31:41. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.
Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times:

41: Таковы мои двадцать лет в доме твоем. Я служил тебе четырнадцать лет за двух дочерей твоих и шесть лет за скот твой, а ты десять раз переменял награду мою.
31:41
ταῦτά ουτος this; he
μοι μοι me
εἴκοσι εικοσι twenty
ἔτη ετος year
ἐγώ εγω I
εἰμι ειμι be
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
σου σου of you; your
ἐδούλευσά δουλευω give allegiance; subject
σοι σοι you
δέκα δεκα ten
τέσσαρα τεσσαρες four
ἔτη ετος year
ἀντὶ αντι against; instead of
τῶν ο the
δύο δυο two
θυγατέρων θυγατηρ daughter
σου σου of you; your
καὶ και and; even
ἓξ εξ six
ἔτη ετος year
ἐν εν in
τοῖς ο the
προβάτοις προβατον sheep
σου σου of you; your
καὶ και and; even
παρελογίσω παραλογιζομαι miscalculate; defraud
τὸν ο the
μισθόν μισθος wages
μου μου of me; mine
δέκα δεκα ten
ἀμνάσιν αμνας lamb
31:41
זֶה־ zeh- זֶה this
לִּ֞י llˈî לְ to
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
שָׁנָה֮ šānā שָׁנָה year
בְּ bᵊ בְּ in
בֵיתֶךָ֒ vêṯeḵˌā בַּיִת house
עֲבַדְתִּ֜יךָ ʕᵃvaḏtˈîḵā עבד work, serve
אַרְבַּֽע־ ʔarbˈaʕ- אַרְבַּע four
עֶשְׂרֵ֤ה ʕeśrˈē עֶשְׂרֵה -teen
שָׁנָה֙ šānˌā שָׁנָה year
בִּ bi בְּ in
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
בְנֹתֶ֔יךָ vᵊnōṯˈeʸḵā בַּת daughter
וְ wᵊ וְ and
שֵׁ֥שׁ šˌēš שֵׁשׁ six
שָׁנִ֖ים šānˌîm שָׁנָה year
בְּ bᵊ בְּ in
צֹאנֶ֑ךָ ṣōnˈeḵā צֹאן cattle
וַ wa וְ and
תַּחֲלֵ֥ף ttaḥᵃlˌēf חלף come after
אֶת־ ʔeṯ- אֵת [object marker]
מַשְׂכֻּרְתִּ֖י maśkurtˌî מַשְׂכֹּרֶת wage
עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
מֹנִֽים׃ mōnˈîm מֹנֶה portion
31:41. sic per viginti annos in domo tua servivi tibi quattuordecim pro filiabus et sex pro gregibus tuis inmutasti quoque mercedem meam decem vicibus
And in this manner have I served thee in thy house twenty years, fourteen for thy daughters, and six for thy flocks: thou hast changed also my wages ten times.
31:41. And in this way, for twenty years, I have served you in your house: fourteen for your daughters, and six for your flocks. You have also changed my wages ten times.
31:41. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-42: Тщательное и даже самоотверженное отношение Иакова к обязанностям своей пастушеской службы у Лавана не находило, однако, справедливой оценки у Лавана: напротив, он не прочь был всячески уменьшить заработную плату Иакова (ср. ст. 7). И, по убеждению Иакова, только очевидное и для Лавана попечение Божие о благе Лавана удержало его от совершенного лишения Иакова всего его благоприобретенного имущества. «Так как Богу известно, с каким великим усердием исполнял у тебя службу и какие труды переносил я…, то, призирая на это, Он, как Господь человеколюбивый, вчера обличил тебя, отвратил от меня несправедливые и неразумные покушения с твоей стороны» (Иоанн Златоуст, 57:621). В противоположность политеистическим верованиям Лавана (ст. 30, ср. 53), Иаков (как и в речи своей женам, ст. 5) исповедует Бога вселенной Богом отца и деда своего, причем употребляет параллельные друг другу выражения: «Бог Авраама» и «страх Исаака». Последнее выражение представляет метонимию, обозначая объект страха Исаака, т. е. Бога; такое наименование применено к Богу у пророка Исаии (8:13). «Страхом Исаковым назвал благочестие, т. е. страх Божий; потому что Божий страх носил Исаак в душе» (блаженный Феодорит, вопр. 92). Чувство страха, благоговения пред Богом, неотъемлемое от религии вообще и ветхозаветной по преимуществу, Исааку усвояется, по-видимому, в специальнейшем смысле — в смысле указания на индивидуальную особенность Исаака. По мнению раввинов, названием этим обозначалось или то, что Исаак при принесении его в жертву испытал в особенно сильной степени страх Божий, или то, что Исаак, как еще живущий, неизбежно испытывал чувство страха Божия, и Иаков не мог сказать о живом еще отце: «Бог Исаака» (ср. Н. Grotii, Annotat. іn V. Т., 1.1, p. 39: non dicit Deus Isaaci, quia vivebat adhuc Isaac).
Adam Clarke: Commentary on the Bible - 1831
31:41: Twenty years - See the remarks at the end, Gen 31:55 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:41: fourteen: Gen 31:38, Gen 29:18-30, Gen 30:33-40; Co1 15:10; Co2 11:26
ten times: Gen 31:7
John Gill
31:41 Thus have I been twenty years in thy house,.... Attended with these difficulties, inconveniencies, and hardships:
I served thee fourteen years for thy two daughters; Rachel and Leah; first seven years for Rachel; and having Leah imposed upon him instead of her, was obliged to serve seven years more, which he did for her sake; whereas he ought to have given them, and a dowry with them, to one who was heir to the land of Canaan, and not have exacted servitude of him:
and six years for thy cattle, to have as many of them for his hire, as were produced from a flock of white sheep, that were speckled, spotted, or ringstraked, or brown:
and thou hast changed my wages ten times; See Gill on Gen 31:7;
31:4231:42: Եւ թէ ո՛չ Աստուած հօր իմոյ Աստուած Աբրաամու, եւ երկեւղն Իսահակայ է՛ր ընդ իս, այժմ թերեւս ունա՛յն իսկ արձակէիր զիս։ Այլ զտառապանս իմ եւ զվաստակս ձեռաց իմոց ետես Աստուած, եւ յանդիմանեաց զքեզ երէկ[289]։ [289] Ոմանք. Եթէ ո՛չ Աստուած հօր իմոյ։
42 Եթէ ինձ հետ չլինէին իմ հօր Աստուածը, Աբրահամի Աստուածն ու Իսահակի երկիւղը, այժմ գուցէ ինձ ձեռնունայն յետ ուղարկէիր: Աստուած, սակայն, տեսաւ իմ չարչարանքն ու իմ ձեռքի գործը եւ երէկ քեզ յանդիմանեց»:
42 Եթէ իմ հօրս Աստուածը, Աբրահամին Աստուածը եւ Իսահակին Երկիւղը ինծի հետ չըլլային, իրաւցնէ զիս հիմա դատարկ կը ղրկէիր։ Աստուած իմ տառապանքս ու իմ ձեռքիս աշխատութիւնը տեսաւ ու երէկ գիշեր քեզ յանդիմանեց»։
Եթէ ոչ Աստուած հօր իմոյ, Աստուած Աբրահամու եւ Երկեւղն Իսահակայ էր ընդ իս, այժմ թերեւս ունայն իսկ արձակէիր զիս. այլ զտառապանս իմ եւ զվաստակս ձեռաց իմոց ետես Աստուած, եւ յանդիմանեաց զքեզ երէկ:

31:42: Եւ թէ ո՛չ Աստուած հօր իմոյ Աստուած Աբրաամու, եւ երկեւղն Իսահակայ է՛ր ընդ իս, այժմ թերեւս ունա՛յն իսկ արձակէիր զիս։ Այլ զտառապանս իմ եւ զվաստակս ձեռաց իմոց ետես Աստուած, եւ յանդիմանեաց զքեզ երէկ[289]։
[289] Ոմանք. Եթէ ո՛չ Աստուած հօր իմոյ։
42 Եթէ ինձ հետ չլինէին իմ հօր Աստուածը, Աբրահամի Աստուածն ու Իսահակի երկիւղը, այժմ գուցէ ինձ ձեռնունայն յետ ուղարկէիր: Աստուած, սակայն, տեսաւ իմ չարչարանքն ու իմ ձեռքի գործը եւ երէկ քեզ յանդիմանեց»:
42 Եթէ իմ հօրս Աստուածը, Աբրահամին Աստուածը եւ Իսահակին Երկիւղը ինծի հետ չըլլային, իրաւցնէ զիս հիմա դատարկ կը ղրկէիր։ Աստուած իմ տառապանքս ու իմ ձեռքիս աշխատութիւնը տեսաւ ու երէկ գիշեր քեզ յանդիմանեց»։
zohrab-1805▾ eastern-1994▾ western am▾
31:4242: Если бы не был со мною Бог отца моего, Бог Авраама и страх Исаака, ты бы теперь отпустил меня ни с чем. Бог увидел бедствие мое и труд рук моих и вступился [за меня] вчера.
31:42 εἰ ει if; whether μὴ μη not ὁ ο the θεὸς θεος God τοῦ ο the πατρός πατηρ father μου μου of me; mine Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even ὁ ο the φόβος φοβος fear; awe Ισαακ ισαακ Isaak ἦν ειμι be μοι μοι me νῦν νυν now; present ἂν αν perhaps; ever κενόν κενος hollow; empty με με me ἐξαπέστειλας εξαποστελλω send forth τὴν ο the ταπείνωσίν ταπεινωσις humiliation μου μου of me; mine καὶ και and; even τὸν ο the κόπον κοπος labor; weariness τῶν ο the χειρῶν χειρ hand μου μου of me; mine εἶδεν ειδω realize; have idea ὁ ο the θεὸς θεος God καὶ και and; even ἤλεγξέν ελεγχω convict; question σε σε.1 you ἐχθές χθες yesterday
31:42 לוּלֵ֡י lûlˈê לוּלֵא unless אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אָבִי֩ ʔāvˌî אָב father אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s) אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham וּ û וְ and פַ֤חַד fˈaḥaḏ פַּחַד trembling יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac הָ֣יָה hˈāyā היה be לִ֔י lˈî לְ to כִּ֥י kˌî כִּי that עַתָּ֖ה ʕattˌā עַתָּה now רֵיקָ֣ם rêqˈām רֵיקָם with empty hands שִׁלַּחְתָּ֑נִי šillaḥtˈānî שׁלח send אֶת־ ʔeṯ- אֵת [object marker] עָנְיִ֞י ʕonyˈî עֳנִי poverty וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְגִ֧יעַ yᵊḡˈîₐʕ יְגִיעַ toil כַּפַּ֛י kappˈay כַּף palm רָאָ֥ה rāʔˌā ראה see אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וַ wa וְ and יֹּ֥וכַח yyˌôḵaḥ יכח reprove אָֽמֶשׁ׃ ʔˈāmeš אֶמֶשׁ yesterday evening
31:42. nisi Deus patris mei Abraham et Timor Isaac adfuisset mihi forsitan modo nudum me dimisisses adflictionem meam et laborem manuum mearum respexit Deus et arguit te heriUnless the God of my father Abraham, and the fear of Isaac had stood by me, peradventure now thou hadst sent me away naked: God beheld my affliction and the labour of my hands, and rebuked thee yesterday.
42. Except the God of my father, the God of Abraham, and the Fear of Isaac, had been with me, surely now hadst thou sent me away empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.
31:42. If the God of my father Abraham and the fear of Isaac had not been close to me, perhaps by now you would have sent me away naked. But God looked kindly on my affliction and the labor of my hands, and he rebuked you yesterday.”
31:42. Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked [thee] yesternight.
Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked [thee] yesternight:

42: Если бы не был со мною Бог отца моего, Бог Авраама и страх Исаака, ты бы теперь отпустил меня ни с чем. Бог увидел бедствие мое и труд рук моих и вступился [за меня] вчера.
31:42
εἰ ει if; whether
μὴ μη not
ο the
θεὸς θεος God
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
ο the
φόβος φοβος fear; awe
Ισαακ ισαακ Isaak
ἦν ειμι be
μοι μοι me
νῦν νυν now; present
ἂν αν perhaps; ever
κενόν κενος hollow; empty
με με me
ἐξαπέστειλας εξαποστελλω send forth
τὴν ο the
ταπείνωσίν ταπεινωσις humiliation
μου μου of me; mine
καὶ και and; even
τὸν ο the
κόπον κοπος labor; weariness
τῶν ο the
χειρῶν χειρ hand
μου μου of me; mine
εἶδεν ειδω realize; have idea
ο the
θεὸς θεος God
καὶ και and; even
ἤλεγξέν ελεγχω convict; question
σε σε.1 you
ἐχθές χθες yesterday
31:42
לוּלֵ֡י lûlˈê לוּלֵא unless
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אָבִי֩ ʔāvˌî אָב father
אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s)
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
וּ û וְ and
פַ֤חַד fˈaḥaḏ פַּחַד trembling
יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac
הָ֣יָה hˈāyā היה be
לִ֔י lˈî לְ to
כִּ֥י kˌî כִּי that
עַתָּ֖ה ʕattˌā עַתָּה now
רֵיקָ֣ם rêqˈām רֵיקָם with empty hands
שִׁלַּחְתָּ֑נִי šillaḥtˈānî שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
עָנְיִ֞י ʕonyˈî עֳנִי poverty
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְגִ֧יעַ yᵊḡˈîₐʕ יְגִיעַ toil
כַּפַּ֛י kappˈay כַּף palm
רָאָ֥ה rāʔˌā ראה see
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וַ wa וְ and
יֹּ֥וכַח yyˌôḵaḥ יכח reprove
אָֽמֶשׁ׃ ʔˈāmeš אֶמֶשׁ yesterday evening
31:42. nisi Deus patris mei Abraham et Timor Isaac adfuisset mihi forsitan modo nudum me dimisisses adflictionem meam et laborem manuum mearum respexit Deus et arguit te heri
Unless the God of my father Abraham, and the fear of Isaac had stood by me, peradventure now thou hadst sent me away naked: God beheld my affliction and the labour of my hands, and rebuked thee yesterday.
31:42. If the God of my father Abraham and the fear of Isaac had not been close to me, perhaps by now you would have sent me away naked. But God looked kindly on my affliction and the labor of my hands, and he rebuked you yesterday.”
31:42. Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked [thee] yesternight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:42: The fear of Isaac - It is strange that Jacob should say, the God of Abraham and the Fear of Isaac, when both words are meant of the same Being. The reason perhaps was this; Abraham was long since dead, and God was his unalienable portion for ever. Isaac was yet alive in a state of probation, living in the fear of God, not exempt from the danger of falling; therefore God is said to be his fear, not only the object of his religious worship in a general way, but that holy and just God before whom he was still working out his salvation with fear and trembling, fear lest he should fall, and trembling lest he should offend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:42: Except: Gen 31:24, Gen 31:29; Psa 124:1-3
fear: Gen 31:53, Gen 27:33; Psa 76:11, Psa 76:12, Psa 124:1; Isa 8:13
hath seen: Gen 31:12, Gen 11:5, Gen 16:11, Gen 16:13, Gen 29:32; Exo 3:7; Ch1 12:17; Psa 31:7; Jde 1:9
Carl Friedrich Keil and Franz Delitzsch
31:42
"Except the God of my father...had been for me, surely thou wouldst now have sent me away empty. God has seen mine affliction and the labour of my hands, and last night He judged it." By the warning given to Laban, God pronounced sentence upon the matter between Jacob and Laban, condemning the course which Laban had pursued, and still intended to pursue, towards Jacob; but not on that account sanctioning all that Jacob had done to increase his own possessions, still less confirming Jacob's assertion that the vision mentioned by Jacob (Gen 31:11, Gen 31:12) was a revelation from God. But as Jacob had only met cunning with cunning, deceit with deceit, Laban had no right to punish him for what he had done. Some excuse may indeed be found for Jacob's conduct in the heartless treatment he received from Laban, but the fact that God defended him from Laban's revenge did not prove it to be right. He had not acted upon the rule laid down in Prov 20:22 (cf. Rom 12:17; Th1 5:15).
Geneva 1599
31:42 Except the God of my father, the God of Abraham, and the (h) fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked [thee] yesternight.
(h) That is, the God whom Isaac feared and reverenced.
John Gill
31:42 Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me,.... One and the same God is meant, who was the God of his father Isaac, and before him the God of Abraham, and now the fear of Isaac, whom he feared and served with reverence and godly fear, being at this present time a worshipper of him: now Jacob suggests, that unless his father's God had been on his side, and had protected and preserved him, as well as before blessed and prospered him:
surely thou hadst sent me away now empty: coming with such force upon him, he would have stripped him of all he had, of his wives and children, and servants and cattle:
God hath seen my affliction, and the labour of my hands; what hardships he endured in Laban's service, and what pains he took in feeding his flocks:
and rebuked thee yesternight; in a dream, charging him to say neither good nor evil to Jacob, which he himself had confessed, Gen 31:29.
John Wesley
31:42 Jacob speaks of God as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for his father's sake. He calls him the God of Abraham and the fear of Isaac: for Abraham was dead, and gone to that world where there is no fear; but Isaac was yet alive, sanctifying the Lord in his heart as his fear and his dread.
31:4331:43: Պատասխանի ետ Լաբան՝ եւ ասէ ցՅակոբ. Դստերքդ՝ դստե՛րք իմ են, եւ ուստերքդ՝ ուստե՛րք իմ են, եւ խաշինքդ՝ խաշի՛նք իմ են. եւ ամենայն ինչ զոր դու տեսանես՝ ի՛մ է, եւ դստերացդ իմոց։ Եւ արդ զի՞նչ արարից դոցա այսօր՝ կամ որդւոց դոցա զոր ես ծնայ։
43 Պատասխան տուեց Լաբանն ու ասաց Յակոբին. «Դուստրերդ իմ դուստրերն են, որդիներդ իմ որդիներն են, հօտերդ իմ հօտերն են: Այն ամէնը, ինչ տեսնում ես դու, իմն են ու իմ դուստրերինը: Արդ, հիմա ես ինչպէ՞ս կարող եմ վատութիւն անել իմ դուստրերին ու նրանց որդիներին[21]:[21] Գրաբարն աւելացնում է՝ որ ես ծնեցի:
43 Լաբան պատասխան տուաւ ու ըսաւ Յակոբին. «Այս աղջիկները իմ աղջիկներս են եւ այս որդիները իմ որդիներս են եւ այս հօտերը իմ հօտերս են եւ ինչ որ կը տեսնես, իմս են։ ի՞նչ ընեմ այսօր այս իմ աղջիկներուս կամ իրենց ծնած զաւակներուն։
Պատասխանի ետ Լաբան եւ ասէ ցՅակոբ. Դստերքդ` դստերք իմ են, եւ ուստերքդ` ուստերք իմ են, եւ խաշինքդ` խաշինք իմ են. եւ ամենայն ինչ զոր դու տեսանես` [446]իմ է եւ դստերացդ իմոց. եւ արդ զի՞նչ արարից դոցա այսօր, կամ որդւոց դոցա զոր ես ծնայ:

31:43: Պատասխանի ետ Լաբան՝ եւ ասէ ցՅակոբ. Դստերքդ՝ դստե՛րք իմ են, եւ ուստերքդ՝ ուստե՛րք իմ են, եւ խաշինքդ՝ խաշի՛նք իմ են. եւ ամենայն ինչ զոր դու տեսանես՝ ի՛մ է, եւ դստերացդ իմոց։ Եւ արդ զի՞նչ արարից դոցա այսօր՝ կամ որդւոց դոցա զոր ես ծնայ։
43 Պատասխան տուեց Լաբանն ու ասաց Յակոբին. «Դուստրերդ իմ դուստրերն են, որդիներդ իմ որդիներն են, հօտերդ իմ հօտերն են: Այն ամէնը, ինչ տեսնում ես դու, իմն են ու իմ դուստրերինը: Արդ, հիմա ես ինչպէ՞ս կարող եմ վատութիւն անել իմ դուստրերին ու նրանց որդիներին[21]:
[21] Գրաբարն աւելացնում է՝ որ ես ծնեցի:
43 Լաբան պատասխան տուաւ ու ըսաւ Յակոբին. «Այս աղջիկները իմ աղջիկներս են եւ այս որդիները իմ որդիներս են եւ այս հօտերը իմ հօտերս են եւ ինչ որ կը տեսնես, իմս են։ ի՞նչ ընեմ այսօր այս իմ աղջիկներուս կամ իրենց ծնած զաւակներուն։
zohrab-1805▾ eastern-1994▾ western am▾
31:4343: И отвечал Лаван и сказал Иакову: дочери--мои дочери; дети--мои дети; скот--мой скот, и все, что ты видишь, это мое: могу ли я что сделать теперь с дочерями моими и с детьми их, которые рождены ими?
31:43 ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while Λαβαν λαβαν say; speak τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov αἱ ο the θυγατέρες θυγατηρ daughter θυγατέρες θυγατηρ daughter μου μου of me; mine καὶ και and; even οἱ ο the υἱοὶ υιος son υἱοί υιος son μου μου of me; mine καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal κτήνη κτηνος livestock; animal μου μου of me; mine καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as σὺ συ you ὁρᾷς οραω view; see ἐμά εμος mine; my own ἐστιν ειμι be καὶ και and; even τῶν ο the θυγατέρων θυγατηρ daughter μου μου of me; mine τί τις.1 who?; what? ποιήσω ποιεω do; make ταύταις ουτος this; he σήμερον σημερον today; present ἢ η or; than τοῖς ο the τέκνοις τεκνον child αὐτῶν αυτος he; him οἷς ος who; what ἔτεκον τικτω give birth; produce
31:43 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer לָבָ֜ן lāvˈān לָבָן Laban וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob הַ ha הַ the בָּנֹ֨ות bbānˌôṯ בַּת daughter בְּנֹתַ֜י bᵊnōṯˈay בַּת daughter וְ wᵊ וְ and הַ ha הַ the בָּנִ֤ים bbānˈîm בֵּן son בָּנַי֙ bānˌay בֵּן son וְ wᵊ וְ and הַ ha הַ the צֹּ֣אן ṣṣˈōn צֹאן cattle צֹאנִ֔י ṣōnˈî צֹאן cattle וְ wᵊ וְ and כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֥ה ʔattˌā אַתָּה you רֹאֶ֖ה rōʔˌeh ראה see לִי־ lî- לְ to ה֑וּא hˈû הוּא he וְ wᵊ וְ and לִ li לְ to בְנֹתַ֞י vᵊnōṯˈay בַּת daughter מָֽה־ mˈā- מָה what אֶֽעֱשֶׂ֤ה ʔˈeʕᵉśˈeh עשׂה make לָ lā לְ to אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these הַ ha הַ the יֹּ֔ום yyˈôm יֹום day אֹ֥ו ʔˌô אֹו or לִ li לְ to בְנֵיהֶ֖ן vᵊnêhˌen בֵּן son אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָלָֽדוּ׃ yālˈāḏû ילד bear
31:43. respondit ei Laban filiae et filii et greges tui et omnia quae cernis mea sunt quid possum facere filiis et nepotibus meisLaban answered him: The daughters are mine and the children, and thy flocks, and all things that thou seest are mine: what can I do to my children, and grandchildren?
43. And Laban answered and said unto Jacob, The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have borne?
31:43. Laban answered him: “My daughters and sons, and your flocks, and all that you discern are mine. What can I do to my sons and grandchildren?
31:43. And Laban answered and said unto Jacob, [These] daughters [are] my daughters, and [these] children [are] my children, and [these] cattle [are] my cattle, and all that thou seest [is] mine: and what can I do this day unto these my daughters, or unto their children which they have born?
And Laban answered and said unto Jacob, [These] daughters [are] my daughters, and [these] children [are] my children, and [these] cattle [are] my cattle, and all that thou seest [is] mine: and what can I do this day unto these my daughters, or unto their children which they have born:

43: И отвечал Лаван и сказал Иакову: дочери--мои дочери; дети--мои дети; скот--мой скот, и все, что ты видишь, это мое: могу ли я что сделать теперь с дочерями моими и с детьми их, которые рождены ими?
31:43
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
Λαβαν λαβαν say; speak
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
αἱ ο the
θυγατέρες θυγατηρ daughter
θυγατέρες θυγατηρ daughter
μου μου of me; mine
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
υἱοί υιος son
μου μου of me; mine
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
κτήνη κτηνος livestock; animal
μου μου of me; mine
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
σὺ συ you
ὁρᾷς οραω view; see
ἐμά εμος mine; my own
ἐστιν ειμι be
καὶ και and; even
τῶν ο the
θυγατέρων θυγατηρ daughter
μου μου of me; mine
τί τις.1 who?; what?
ποιήσω ποιεω do; make
ταύταις ουτος this; he
σήμερον σημερον today; present
η or; than
τοῖς ο the
τέκνοις τεκνον child
αὐτῶν αυτος he; him
οἷς ος who; what
ἔτεκον τικτω give birth; produce
31:43
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
לָבָ֜ן lāvˈān לָבָן Laban
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
הַ ha הַ the
בָּנֹ֨ות bbānˌôṯ בַּת daughter
בְּנֹתַ֜י bᵊnōṯˈay בַּת daughter
וְ wᵊ וְ and
הַ ha הַ the
בָּנִ֤ים bbānˈîm בֵּן son
בָּנַי֙ bānˌay בֵּן son
וְ wᵊ וְ and
הַ ha הַ the
צֹּ֣אן ṣṣˈōn צֹאן cattle
צֹאנִ֔י ṣōnˈî צֹאן cattle
וְ wᵊ וְ and
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֥ה ʔattˌā אַתָּה you
רֹאֶ֖ה rōʔˌeh ראה see
לִי־ lî- לְ to
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
לִ li לְ to
בְנֹתַ֞י vᵊnōṯˈay בַּת daughter
מָֽה־ mˈā- מָה what
אֶֽעֱשֶׂ֤ה ʔˈeʕᵉśˈeh עשׂה make
לָ לְ to
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
אֹ֥ו ʔˌô אֹו or
לִ li לְ to
בְנֵיהֶ֖ן vᵊnêhˌen בֵּן son
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָלָֽדוּ׃ yālˈāḏû ילד bear
31:43. respondit ei Laban filiae et filii et greges tui et omnia quae cernis mea sunt quid possum facere filiis et nepotibus meis
Laban answered him: The daughters are mine and the children, and thy flocks, and all things that thou seest are mine: what can I do to my children, and grandchildren?
31:43. Laban answered him: “My daughters and sons, and your flocks, and all that you discern are mine. What can I do to my sons and grandchildren?
31:43. And Laban answered and said unto Jacob, [These] daughters [are] my daughters, and [these] children [are] my children, and [these] cattle [are] my cattle, and all that thou seest [is] mine: and what can I do this day unto these my daughters, or unto their children which they have born?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43-44: Убежденный страстными, по справедливости, упреками Иакова, Лаван не без нежности к дочерям и внукам уверяет зятя своего в отсутствии у него всякого дурного намерения относительно родной ему семьи Иакова и в залог дружелюбия предлагает заключить взаимный союз, сущность и содержание которого указаны ниже, ст. 50: и 52:

а) со стороны Иакова он был обязательством к доброму обращению с дочерьми Лавана и не умножению жен сверх наличного количества (ст. 50) и

б) со стороны обоих, Иакова и Лавана, союз этот был ручательством, что ни один, ни другой не будут переходить полагаемой ими границы — холма — с враждебными друг другу целями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
43: Jacob's Covenant with Laban.B. C. 1739.
43 And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born? 44 Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee. 45 And Jacob took a stone, and set it up for a pillar. 46 And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. 47 And Laban called it Jegar-sahadutha: but Jacob called it Galeed. 48 And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed; 49 And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another. 50 If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. 51 And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; 52 This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. 53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac. 54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount. 55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.
We have here the compromising of the matter between Laban and Jacob. Laban had nothing to say in reply to Jacob's remonstrance: he could neither justify himself nor condemn Jacob, but was convicted by his own conscience of the wrong he had done him; and therefore desires to hear no more of the matter He is not willing to own himself in a fault, nor to ask Jacob's forgiveness, and make him satisfaction, as he ought to have done. But,
I. He turns it off with a profession of kindness for Jacob's wives and children (v. 43): These daughters are my daughters. When he cannot excuse what he has done, he does, in effect, own what he should have done; he should have treated them as his own, but he had counted them as strangers, v. 15. Note, It is common for those who are without natural affection to pretend much to it when it will serve a turn. Or perhaps Laban said this in a vain-glorious say, as one that loved to talk big, and use great swelling words of vanity: "All that thou seest is mine." It was not so, it was all Jacob's, and he had paid dearly for it; yet Jacob let him have his saying, perceiving him coming into a better humour. Note, Property lies near the hearts of worldly people. They love to boast of it, "This is mine, and the other is mine," as Nabal, 1 Sam. xxv. 11, my bread and my water.
II. He proposes a covenant of friendship between them, to which Jacob readily agrees, without insisting upon Laban's submission, much less his restitution. Note, When quarrels happen, we should be willing to be friends again upon any terms: peace and love are such valuable jewels that we can scarcely buy them too dearly. Better sit down losers than go on in strife. Now observe here,
1. The substance of this covenant. Jacob left it wholly to Laban to settle it. The tenour of it was, (1.) That Jacob should be a good husband to his wives, that he should not afflict them, nor marry other wives besides them, v. 50. Jacob had never given him any cause to suspect that he would be any other than a kind husband; yet, as if he had, he was willing to come under this engagement. Though Laban had afflicted them himself, yet he will bind Jacob that he shall not afflict them. Note, Those that are injurious themselves are commonly most jealous of others, and those that do not do their own duty are most peremptory in demanding duty from others. (2.) That he should never be a bad neighbour to Laban, v. 52. It was agreed that no act of hostility should ever pass between them, that Jacob should forgive and forget all the wrongs he had received and not remember them against Laban or his family in after-times. Note, We may resent an injury which yet we may not revenge.
2. The ceremony of this covenant. It was made and ratified with great solemnity, according to the usages of those times. (1.) A pillar was erected (v. 45), and a heap of stones raised (v. 46), to perpetuate the memory or the thing, the way of recording agreements by writing being then either not known or not used. (2.) A sacrifice was offered (v. 54), a sacrifice of peace-offerings. Note, Our peace with God is that which puts true comfort into our peace with our friends. If parties contend, the reconciliation of both to him will facilitate their reconciliation one to another. (3.) They did eat bread together (v. 46), jointly partaking of the feast upon the sacrifice, v. 54. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. It was in the nature of a love-feast. (4.) They solemnly appealed to God concerning their sincerity herein, [1.] As a witness (v. 49): The Lord watch between me and thee, that is, "The Lord take cognizance of every thing that shall be done on either side in violation of this league. When we are out of one another's sight, let his be a restraint upon us, that wherever we are we are under God's eye." This appeal is convertible into a prayer. Friends at a distance from each other may take the comfort of this, that when they cannot know or succour one another God watches between them, and has his eye on them both. [2.] As a Judge, v. 53. The God of Abraham (from whom Jacob descended), and the God of Nahor (from whom Laban descended), the God of their father (the common ancestor, form whom they both descended), judge betwixt us. God's relation to them is thus expressed to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity between them. Note, Those that have one God should have one heart: those that agree in religion should strive to agree in every thing else. God is Judge between contending parties, and he will judge righteously; whoever does wrong, it is at his peril. (5.) They gave a new name to the place, v. 47, 48. Laban called it in Syriac, and Jacob in Hebrew, the heap of witness; and (v. 49) it was called Mizpah, a watch-tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. These names are applicable to the seals of the gospel covenant, which are witnesses to us if we be faithful, but witnesses to us if we be faithful, but witnesses against us if we be false. The name Jacob gave this heap (Galeed) stuck by it, not the name Laban gave it. In all this rencounter, Laban was noisy and full of words, affecting to say much; Jacob was silent, and said little. When Laban appealed to God under many titles, Jacob only swore by the fear of his father Isaac, that is, the God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done. Two words of Jacob's were more memorable than all Laban's speeches and vain repetitions: for the words of wise men are heard in quiet, more than the cry of him that ruleth among fools, Eccl. ix. 17.
Lastly, After all this angry parley, they part friends, v. 55. Laban very affectionately kissed his sons and his daughters, and blessed them, and then went back in peace. Note, God is often better to us than our fears, and strangely overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.
Albert Barnes: Notes on the Bible - 1834
31:43-47
Laban, now pacified, if not conscience-stricken, proposes a covenant between them. Jacob erects a memorial pillar, around which the clan gather a cairn of stones, which serves by its name for a witness of their compact. "Jegar-sahadutha." Here is the first decided specimen of Aramaic, as contradistinguished from Hebrew. Its incidental appearance indicates a fully formed dialect known to Jacob, and distinct from his own. Gilead or Galeed remains to this day in Jebel Jel'ad, though the original spot was further north.
Carl Friedrich Keil and Franz Delitzsch
31:43
These words of Jacob "cut Laban to the heart with their truth, so that he turned round, offered his hand, and proposed a covenant." Jacob proceeded at once to give a practical proof of his assent to this proposal of his father-in-law, by erecting a stone as a memorial, and calling upon his relations also ("his brethren," as in Gen 31:23, by whom Laban and the relations who came with him are intended, as Gen 31:54 shows) to gather stones into a heap, which formed a table, as is briefly observed in Gen 31:46, for the covenant meal (Gen 31:54). This stone-heap was called Jegar-Sahadutha by Laban, and Galeed by Jacob (the former is the Chaldee, the latter the Hebrew; they have both the same meaning, viz., "heaps of witness"),
(Note: These words are the oldest proof, that in the native country of the patriarchs, Mesopotamia, Aramaean or Chaldaean was spoken, and Hebrew in Jacob's native country, Canaan; from which we may conclude that Abraham's family first acquired the Hebrew in Canaan from the Canaanites (Phoenicians).)
because, as Laban, who spoke first, as being the elder, explained, the heap was to be a "witness between him and Jacob." The historian then adds this explanation: "therefore they called his name Gal'ed," and immediately afterwards introduces a second name, which the heap received from words that were spoken by Laban at the conclusion of the covenant (Gen 31:49): "And Mizpah," i.e., watch, watch-place (sc., he called it), "for he (Laban) said, Jehovah watch between me and thee; for we are hidden from one another (from the face of one another), if thou shalt oppress my daughters, and if thou shalt take wives to my daughters! No man is with us, behold God is witness between me and thee!" (Gen 31:49, Gen 31:50). After these words of Laban, which are introduced parenthetically,
(Note: There can be no doubt that Gen 31:49 and Gen 31:50 bear the marks of a subsequent insertion. But there is nothing in the nature of this interpolation to indicate a compilation of the history from different sources. That Laban, when making this covenant, should have spoken of the future treatment of his daughters, is a thing so natural, that there would have been something strange in the omission. And it is not less suitable to the circumstances, that he calls upon the God of Jacob, i.e., Jehovah, to watch in this affair. And apart from the use of the name Jehovah, which is perfectly suitable here, there is nothing whatever to point to a different source; to say nothing of the fact that the critics themselves cannot agree as to the nature of the source supposed.)
and in which he enjoined upon Jacob fidelity to his daughters, the formation of the covenant of reconciliation and peace between them is first described, according to which, neither of them (sive ego sive tu, as in Ex 19:13) was to pass the stone-heap and memorial-stone with a hostile intention towards the other. Of this the memorial was to serve as a witness, and the God of Abraham and the God of Nahor, the God of their father (Terah), would be umpire between them. To this covenant, in which Laban, according to his polytheistic views, placed the God of Abraham upon the same level with the God of Nahor and Terah, Jacob swore by "the Fear of Isaac" (Gen 31:42), the God who was worshipped by his father with sacred awe. He then offered sacrifices upon the mountain, and invited his relations to eat, i.e., to partake of a sacrificial meal, and seal the covenant by a feast of love.
The geographical names Gilead and Ramath-mizpeh (Josh 13:26), also Mizpeh-Gilead (Judg 11:29), sound so obviously like Gal'ed and Mizpah, that they are no doubt connected, and owe their origin to the monument erected by Jacob and Laban; so that it was by prolepsis that the scene of this occurrence was called "the mountains of Gilead" in Gen 31:21, Gen 31:23, Gen 31:25. By the mount or mountains of Gilead we are not to understand the mountain range to the south of the Jabbok (Zerka), the present Jebel Jelaad, or Jebel es Salt. The name Gilead has a much more comprehensive signification in the Old Testament; and the mountains to the south of the Jabbok are called in Deut 3:12 the half of Mount Gilead; the mountains to the north of the Jabbok, the Jebel-Ajlun, forming the other half. In this chapter the name is used in the broader sense, and refers primarily to the northern half of the mountains (above the Jabbok); for Jacob did not cross the Jabbok till afterwards (Gen 32:23-24). There is nothing in the names Ramath-mizpeh, which Ramoth in Gilead bears in Josh 13:26, and Mizpeh-Gilead, which it bears in Judg 11:29, to compel us to place Laban's meeting with Jacob in the southern portion of the mountains of Gilead. For even if this city is to be found in the modern Salt, and was called Ramath-mizpeh from the even recorded here, all that can be inferred from that is, that the tradition of Laban's covenant with Jacob was associated in later ages with Ramoth in Gilead, without the correctness of the association being thereby established.
John Gill
31:43 And Laban answered and said unto Jacob,.... Not denying the truth of what he had said, nor acknowledging any fault he had been guilty of, or asking forgiveness for it, though he seemed to be convicted in his own conscience of it:
these daughters are my daughters: though thy wives, they are my own flesh and blood, and must be dear to me; so pretending strong natural affections for them:
and these children are my children; his grandchildren, for whom also he professed great love and affection:
and these cattle are my cattle; or of my cattle, as the Targum of Jonathan, sprung from them, as indeed they did:
and all that thou seest is mine; all this he observed in a bragging way, that it might be thought that he was generous in not insisting upon having it, but giving all back to Jacob again:
and what can I do this day unto these my daughters, or unto their children which they have born? I cannot find in my heart to do them any hurt, or wrong them of anything, and am therefore willing all should be theirs.
John Wesley
31:43 All his mine - That is, came by me.
31:4431:44: Բայց արդ՝ ե՛կ ո՛ւխտ դիցուք ե՛ս եւ դու. եւ եղիցի ՚ի վկայութիւն ընդ իս եւ ընդ քեզ։ Եւ ասէ ցնա. Ահա ո՛չ ոք է ՚ի միջի մերում. բայց Աստուած վկայ ընդ իս եւ ընդ քեզ։
44 Արի պայման դնենք ես ու դու: Դա թող վկայութիւն լինի իմ ու քո միջեւ»: Նա իր խօսքը շարունակելով՝ ասաց նրան. «Ահա մեր միջեւ որպէս վկայ Աստծուց բացի ոչ ոք չկայ»:
44 Ուստի հիմա եկուր, ես ու դուն ուխտ ընենք, որ իմ ու քու մէջտեղ վկայութեան համար ըլլայ»։
Բայց արդ եկ ուխտ դիցուք ես եւ դու, եւ եղիցի ի վկայութիւն ընդ իս եւ ընդ քեզ: [447]Եւ ասէ ցնա. Ահա ոչ ոք է ի միջի մերում, բայց Աստուած վկայ ընդ իս եւ ընդ քեզ:

31:44: Բայց արդ՝ ե՛կ ո՛ւխտ դիցուք ե՛ս եւ դու. եւ եղիցի ՚ի վկայութիւն ընդ իս եւ ընդ քեզ։ Եւ ասէ ցնա. Ահա ո՛չ ոք է ՚ի միջի մերում. բայց Աստուած վկայ ընդ իս եւ ընդ քեզ։
44 Արի պայման դնենք ես ու դու: Դա թող վկայութիւն լինի իմ ու քո միջեւ»: Նա իր խօսքը շարունակելով՝ ասաց նրան. «Ահա մեր միջեւ որպէս վկայ Աստծուց բացի ոչ ոք չկայ»:
44 Ուստի հիմա եկուր, ես ու դուն ուխտ ընենք, որ իմ ու քու մէջտեղ վկայութեան համար ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
31:4444: Теперь заключим союз я и ты, и это будет свидетельством между мною и тобою.
31:44 νῦν νυν now; present οὖν ουν then δεῦρο δευρο come on; this point διαθώμεθα διατιθεμαι put through; make διαθήκην διαθηκη covenant ἐγὼ εγω I καὶ και and; even σύ συ you καὶ και and; even ἔσται ειμι be εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am οὐθεὶς ουδεις no one; not one μεθ᾿ μετα with; amid ἡμῶν ημων our ἐστιν ειμι be ἰδὲ οραω view; see ὁ ο the θεὸς θεος God μάρτυς μαρτυς witness ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your
31:44 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now לְכָ֛ה lᵊḵˈā הלך walk נִכְרְתָ֥ה niḵrᵊṯˌā כרת cut בְרִ֖ית vᵊrˌîṯ בְּרִית covenant אֲנִ֣י ʔᵃnˈî אֲנִי i וָ wā וְ and אָ֑תָּה ʔˈāttā אַתָּה you וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לְ lᵊ לְ to עֵ֖ד ʕˌēḏ עֵד witness בֵּינִ֥י bênˌî בַּיִן interval וּ û וְ and בֵינֶֽךָ׃ vênˈeḵā בַּיִן interval
31:44. veni ergo et ineamus foedus ut sit testimonium inter me et teCome therefore, let us enter into a league: that it may be for a testimony between me and thee.
44. And now come, let us make a covenant, I and thou; and let it be for a witness between me and thee.
31:44. Come, therefore, let us enter into a pact, so that it may be a testimony between me and you.”
31:44. Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.
Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee:

44: Теперь заключим союз я и ты, и это будет свидетельством между мною и тобою.
31:44
νῦν νυν now; present
οὖν ουν then
δεῦρο δευρο come on; this point
διαθώμεθα διατιθεμαι put through; make
διαθήκην διαθηκη covenant
ἐγὼ εγω I
καὶ και and; even
σύ συ you
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
οὐθεὶς ουδεις no one; not one
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ἐστιν ειμι be
ἰδὲ οραω view; see
ο the
θεὸς θεος God
μάρτυς μαρτυς witness
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
31:44
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
לְכָ֛ה lᵊḵˈā הלך walk
נִכְרְתָ֥ה niḵrᵊṯˌā כרת cut
בְרִ֖ית vᵊrˌîṯ בְּרִית covenant
אֲנִ֣י ʔᵃnˈî אֲנִי i
וָ וְ and
אָ֑תָּה ʔˈāttā אַתָּה you
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לְ lᵊ לְ to
עֵ֖ד ʕˌēḏ עֵד witness
בֵּינִ֥י bênˌî בַּיִן interval
וּ û וְ and
בֵינֶֽךָ׃ vênˈeḵā בַּיִן interval
31:44. veni ergo et ineamus foedus ut sit testimonium inter me et te
Come therefore, let us enter into a league: that it may be for a testimony between me and thee.
31:44. Come, therefore, let us enter into a pact, so that it may be a testimony between me and you.”
31:44. Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:44: let us: Gen 15:18, Gen 21:22-32, Gen 26:28-31; Sa1 20:14-17
a witness: Gen 31:48, Gen 31:52, Gen 21:30; Deu 31:19, Deu 31:21, Deu 31:26; Jos 22:27, Jos 24:25-27; God can put a bridle into the mouth of wicked man to restrain their malice; and then, though they have no love for his people, they will pretend to it, and try to make a merit of necessity. Scott.
Geneva 1599
31:44 Now therefore (i) come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.
(i) His conscience reproved him for his misbehaviour toward Jacob, and therefore moved him to seek peace.
John Gill
31:44 Now therefore, come thou, let us make a covenant, I and thou,.... Let us be good friends, and enter into an alliance for mutual safety, and make an agreement for each other's good. Laban perceiving that Jacob's God was with him, and blessed him, and made him prosperous, and protected him, was fearful, lest, growing powerful, he should some time or other revenge himself on him or his, for his ill usage of him; and therefore was desirous of entering into a covenant of friendship with him:
and let it be for a witness between me and thee; that all past differences are made up, and former quarrels subside, and everything before amiss is forgiven and forgotten, and that for the future peace and good will subsist; of which a covenant made between them would be a testimony.
John Wesley
31:44 Let us make a covenant - It was made and ratified with great solemnity, according to the usages of those times. A pillar was erected, and a heap of stones raised, to perpetuate the memory of the thing, writing being then not known. A sacrifice was offered, a sacrifice of peace - offerings. They did eat bread together, jointly partaking of the feast upon the sacrifice. This was in token of a hearty reconciliation. Covenants of friendship were anciently ratified by the parties eating and drinking together. They solemnity appealed to God concerning their sincerity herein; As a witness, Gen 31:49. The Lord watch between me and thee - That is, the Lord take cognizance of every thing that shall be done on either side in violation of this league. As a judge, The God of Abraham, from whom Jacob was descended, and The God of Nahor, from whom Laban was descended, the God of their father, the common ancestor from whom they were both descended, judge betwixt us. God's relation to them is thus expressed, to intimate that they worshipped one and the same God, upon which consideration there ought to be no enmity betwixt them. Those that have one God should have one heart: God is judge between contending parties, and he will judge righteously, whoever doth wrong it is at their peril. They gave a new name to the place, Gen 31:47-48. Laban called it in Syriac, and Jacob in Hebrew, The heap of witness. And Gen 31:49, it was called Mizpah, a watch - tower. Posterity being included in the league, care was taken that thus the memory of it should be preserved. The name Jacob gave this heap stuck by it, Galeed, not the name Laban gave it.
Robert Jamieson, A. R. Fausset and David Brown
31:44 Come thou, let us make a covenant--The way in which this covenant was ratified was by a heap of stones being laid in a circular pile, to serve as seats, and in the center of this circle a large one was set up perpendicularly for an altar. It is probable that a sacrifice was first offered, and then that the feast of reconciliation was partaken of by both parties seated on the stones around it. To this day heaps of stones, which have been used as memorials, are found abundantly in the region where this transaction took place.
31:4531:45: Եւ առեալ Յակոբայ վէմ, կանգնեաց արձան։
45 Եւ Յակոբը վերցրեց մի քար եւ կանգնեցրեց որպէս կոթող:
45 Յակոբ քար մը առաւ ու իբր արձան կանգնեցուց։
Եւ առեալ Յակոբայ վէմ` կանգնեաց արձան:

31:45: Եւ առեալ Յակոբայ վէմ, կանգնեաց արձան։
45 Եւ Յակոբը վերցրեց մի քար եւ կանգնեցրեց որպէս կոթող:
45 Յակոբ քար մը առաւ ու իբր արձան կանգնեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
31:4545: И взял Иаков камень и поставил его памятником.
31:45 λαβὼν λαμβανω take; get δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov λίθον λιθος stone ἔστησεν ιστημι stand; establish αὐτὸν αυτος he; him στήλην στηλη block; post
31:45 וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob אָ֑בֶן ʔˈāven אֶבֶן stone וַ wa וְ and יְרִימֶ֖הָ yᵊrîmˌehā רום be high מַצֵּבָֽה׃ maṣṣēvˈā מַצֵּבָה massebe
31:45. tulit itaque Iacob lapidem et erexit illum in titulumAnd Jacob took a stone, and set it up for a title:
45. And Jacob took a stone, and set it up for a pillar.
31:45. And so Jacob took a stone, and he set it up as a memorial.
31:45. And Jacob took a stone, and set it up [for] a pillar.
And Jacob took a stone, and set it up [for] a pillar:

45: И взял Иаков камень и поставил его памятником.
31:45
λαβὼν λαμβανω take; get
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
λίθον λιθος stone
ἔστησεν ιστημι stand; establish
αὐτὸν αυτος he; him
στήλην στηλη block; post
31:45
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
אָ֑בֶן ʔˈāven אֶבֶן stone
וַ wa וְ and
יְרִימֶ֖הָ yᵊrîmˌehā רום be high
מַצֵּבָֽה׃ maṣṣēvˈā מַצֵּבָה massebe
31:45. tulit itaque Iacob lapidem et erexit illum in titulum
And Jacob took a stone, and set it up for a title:
31:45. And so Jacob took a stone, and he set it up as a memorial.
31:45. And Jacob took a stone, and set it up [for] a pillar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45-46: Внешним выражением или монументальным закреплением союза, обычным на древнем Востоке при договорах, является каменная стелла (столп), совместно воздвигнутая обеими сторонами (согласно столпу, поставленному Иаковом в Вефиле, 28:18). В качестве же закрепления союза, на воздвигнутом только что холме устрояется трапеза (ср. 26:30; Нав 9:14–15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:45: Gen 28:18-22
John Gill
31:45 And Jacob took a stone, and set it up for a pillar. To show his readiness to agree to the motion, he immediately took a large stone that lay upon the mount, and set it up on one end, to be a standing monument or memorial of the agreement now about to be made between them.
31:4631:46: Եւ ասէ ցեղբարսն իւր. Կուտեցէ՛ք քարինս։ Եւ կուտեցին քարինս եւ արարին բլուր, եւ կերան եւ արբի՛ն անդ ՚ի վերայ բլրոյն։
46 Դիմելով իր եղբայրներին՝ նա ասաց. «Քարեր հաւաքեցէ՛ք»: Նրանք քարեր կուտակեցին, քարակոյտ սարքեցին եւ այդ քարակոյտի վրայ կերան ու խմեցին:
46 Յակոբ իր ազգականներուն ըսաւ. «Քարեր հաւաքեցէ՛ք»։ Անոնք քարեր առին ու դիզեցին եւ հոն դէզին վրայ հաց կերան։
Եւ ասէ ցեղբարսն իւր. Կուտեցէք քարինս: Եւ կուտեցին քարինս եւ արարին բլուր, եւ կերան եւ արբին անդ ի վերայ բլրոյն:

31:46: Եւ ասէ ցեղբարսն իւր. Կուտեցէ՛ք քարինս։ Եւ կուտեցին քարինս եւ արարին բլուր, եւ կերան եւ արբի՛ն անդ ՚ի վերայ բլրոյն։
46 Դիմելով իր եղբայրներին՝ նա ասաց. «Քարեր հաւաքեցէ՛ք»: Նրանք քարեր կուտակեցին, քարակոյտ սարքեցին եւ այդ քարակոյտի վրայ կերան ու խմեցին:
46 Յակոբ իր ազգականներուն ըսաւ. «Քարեր հաւաքեցէ՛ք»։ Անոնք քարեր առին ու դիզեցին եւ հոն դէզին վրայ հաց կերան։
zohrab-1805▾ eastern-1994▾ western am▾
31:4646: И сказал Иаков родственникам своим: наберите камней. Они взяли камни, и сделали холм, и ели там на холме.
31:46 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τοῖς ο the ἀδελφοῖς αδελφος brother αὐτοῦ αυτος he; him συλλέγετε συλλεγω collect λίθους λιθος stone καὶ και and; even συνέλεξαν συλλεγω collect λίθους λιθος stone καὶ και and; even ἐποίησαν ποιεω do; make βουνόν βουνος mound καὶ και and; even ἔφαγον εσθιω eat; consume καὶ και and; even ἔπιον πινω drink ἐκεῖ εκει there ἐπὶ επι in; on τοῦ ο the βουνοῦ βουνος mound καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Λαβαν λαβαν the βουνὸς βουνος mound οὗτος ουτος this; he μαρτυρεῖ μαρτυρεω testify; attest ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your σήμερον σημερον today; present
31:46 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יַעֲקֹ֤ב yaʕᵃqˈōv יַעֲקֹב Jacob לְ lᵊ לְ to אֶחָיו֙ ʔeḥāʸw אָח brother לִקְט֣וּ liqṭˈû לקט gather אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone וַ wa וְ and יִּקְח֥וּ yyiqḥˌû לקח take אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone וַ wa וְ and יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make גָ֑ל ḡˈāl גַּל heap וַ wa וְ and יֹּ֥אכְלוּ yyˌōḵᵊlû אכל eat שָׁ֖ם šˌām שָׁם there עַל־ ʕal- עַל upon הַ ha הַ the גָּֽל׃ ggˈāl גַּל heap
31:46. dixitque fratribus suis adferte lapides qui congregantes fecerunt tumulum comederuntque super eumAnd he said to his brethren: Bring hither stones. And they gathering stones together, made a heap, and they ate upon it.
46. And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there by the heap.
31:46. And he said to his brothers, “Bring stones.” And they, gathering together stones, made a tomb, and they ate upon it.
31:46. And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.
And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap:

46: И сказал Иаков родственникам своим: наберите камней. Они взяли камни, и сделали холм, и ели там на холме.
31:46
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτοῦ αυτος he; him
συλλέγετε συλλεγω collect
λίθους λιθος stone
καὶ και and; even
συνέλεξαν συλλεγω collect
λίθους λιθος stone
καὶ και and; even
ἐποίησαν ποιεω do; make
βουνόν βουνος mound
καὶ και and; even
ἔφαγον εσθιω eat; consume
καὶ και and; even
ἔπιον πινω drink
ἐκεῖ εκει there
ἐπὶ επι in; on
τοῦ ο the
βουνοῦ βουνος mound
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Λαβαν λαβαν the
βουνὸς βουνος mound
οὗτος ουτος this; he
μαρτυρεῖ μαρτυρεω testify; attest
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
σήμερον σημερον today; present
31:46
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יַעֲקֹ֤ב yaʕᵃqˈōv יַעֲקֹב Jacob
לְ lᵊ לְ to
אֶחָיו֙ ʔeḥāʸw אָח brother
לִקְט֣וּ liqṭˈû לקט gather
אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone
וַ wa וְ and
יִּקְח֥וּ yyiqḥˌû לקח take
אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone
וַ wa וְ and
יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make
גָ֑ל ḡˈāl גַּל heap
וַ wa וְ and
יֹּ֥אכְלוּ yyˌōḵᵊlû אכל eat
שָׁ֖ם šˌām שָׁם there
עַל־ ʕal- עַל upon
הַ ha הַ the
גָּֽל׃ ggˈāl גַּל heap
31:46. dixitque fratribus suis adferte lapides qui congregantes fecerunt tumulum comederuntque super eum
And he said to his brethren: Bring hither stones. And they gathering stones together, made a heap, and they ate upon it.
31:46. And he said to his brothers, “Bring stones.” And they, gathering together stones, made a tomb, and they ate upon it.
31:46. And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.
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Adam Clarke: Commentary on the Bible - 1831
31:46: Made a heap - גל gal, translated heap, signifies properly a round heap; and this heap was probably made for the double purpose of an altar and a table, and Jacob's stone or pillar was set on it for the purpose of a memorial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:46: brethren: Gen 31:23, Gen 31:32, Gen 31:37, Gen 31:54
Gather: Jos 4:5-9, Jos 4:20-24, Jos 7:26; Sa2 18:17; Ecc 3:5
an heap: The word gal, rendered "heap," properly signifies a round heap or circle; probably like the Druidical remains in this country, which have been traced in India, Persia, Western Asia, Greece, and Northern Europe. These usually consist of irregular circles of large stones, with a principal one in the midst; the former probably being used for seats, and the latter for an altar; corresponding to the stone set up as a pillar by Jacob, and the heap of stones collected by his brethren. They appear to have been used, as Gilgal undoubtedly was (Jos 4:5; Jdg 2:1; Jdg 3:19; ch. 20; Sa1 7:16; Sa1 10:8, Sa1 10:17; Sa1 11:15; Sa1 13:7; Sa1 15:33. Sa2 19:15, Sa2 19:40. Kg2 2:1) as temples, and as places for holding councils, and assembling the people. For a satisfactory elucidation of this subject, consult the Fragments to Calmet, Nos. 156, 735, 736.
John Gill
31:46 And Jacob said unto his brethren, gather stones,.... Not to his sons, as the Targum of Jonathan and Jarchi; these would not be called brethren, and were not fit, being too young to be employed in gathering large stones, as these must be, to erect a monument with; rather his servants, whom he employed in keeping his sheep under him, and might so call them, as he did the shepherds of Haran, Gen 29:4; and whom he could command to such service, and were most proper to be made use of in it; unless it can be thought the men Laban brought with him, whom Jacob before calls his brethren, Gen 31:37, are meant; and then the words must be understood as spoken, not in an authoritative way, but as a request or direction, which was complied with:
and they took stones, and made an heap; they fetched stones that lay about here and there, and laid them in order one upon another, and so made an heap of them:
and they did eat there upon the heap; they made it like a table, and set their food on it, and ate off of it; or they "ate by" it (o), it being usual in making covenants to make a feast, at least to eat and drink together, in token of friendship and good will. The Chinese (p) call friendship that is most firm and stable, and not to be rescinded, "stony friendship": whether from a like custom with this does not appear.
(o) "apud", "juxta", "prope"; see Nold. Concord. Part. Heb. p. 691. (p) Martin. Hist. Sinic. p. 178.
31:4731:47: Եւ կոչեաց զնա Լաբան Կարկա՛ռ վկայութեան. եւ Յակոբ կոչեաց զնա Կարկա՛ռ վկայ[290]։ [290] Ոսկան յաւելու. Կարկառ վկայ. իւրաքանչիւր ըստ յատկութեան լեզուի իւրոյ։
47 Լաբանն այն կոչեց Վկայութեան կարկառ, իսկ Յակոբը կոչեց Վկայ կարկառ:
47 Լաբան անոր անունը Եկար Սահատութա* դրաւ, բայց Յակոբ անոր անունը Գաղաադ* դրաւ։
Եւ կոչեաց զնա Լաբան [448]Կարկառ վկայութեան``. եւ Յակոբ կոչեաց զնա [449]Կարկառ վկայ:

31:47: Եւ կոչեաց զնա Լաբան Կարկա՛ռ վկայութեան. եւ Յակոբ կոչեաց զնա Կարկա՛ռ վկայ[290]։
[290] Ոսկան յաւելու. Կարկառ վկայ. իւրաքանչիւր ըստ յատկութեան լեզուի իւրոյ։
47 Լաբանն այն կոչեց Վկայութեան կարկառ, իսկ Յակոբը կոչեց Վկայ կարկառ:
47 Լաբան անոր անունը Եկար Սահատութա* դրաւ, բայց Յակոբ անոր անունը Գաղաադ* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:4747: И назвал его Лаван: Иегар-Сагадуфа; а Иаков назвал его Галаадом.
31:47 καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτὸν αυτος he; him Λαβαν λαβαν mound τῆς ο the μαρτυρίας μαρτυρια testimony Ιακωβ ιακωβ Iakōb; Iakov δὲ δε though; while ἐκάλεσεν καλεω call; invite αὐτὸν αυτος he; him Βουνὸς βουνος mound μάρτυς μαρτυς witness
31:47 וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call לֹ֣ו lˈô לְ to לָבָ֔ן lāvˈān לָבָן Laban יְגַ֖ר yᵊḡˌar יְגַר heap of stones שָׂהֲדוּתָ֑א śāhᵃḏûṯˈā שָׂהֲדוּ testimony וְ wᵊ וְ and יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob קָ֥רָא qˌārā קרא call לֹ֖ו lˌô לְ to גַּלְעֵֽד׃ galʕˈēḏ גַּלְעֵד Galeed
31:47. quem vocavit Laban tumulus Testis et Iacob acervum Testimonii uterque iuxta proprietatem linguae suaeAnd Laban called it The witness heap: and Jacob, The hillock of testimony: each of them according to the propriety of his language.
47. And Laban called it Jegar-sahadutha: but Jacob called it Galeed.
31:47. And Laban called it, ‘Tomb of Witness,’ and Jacob, ‘Pile of Testimony;’ each of them according to the fitness of his own language.
31:47. And Laban called it Jegarsahadutha: but Jacob called it Galeed.
And Laban called it Jegarsahadutha: but Jacob called it Galeed:

47: И назвал его Лаван: Иегар-Сагадуфа; а Иаков назвал его Галаадом.
31:47
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτὸν αυτος he; him
Λαβαν λαβαν mound
τῆς ο the
μαρτυρίας μαρτυρια testimony
Ιακωβ ιακωβ Iakōb; Iakov
δὲ δε though; while
ἐκάλεσεν καλεω call; invite
αὐτὸν αυτος he; him
Βουνὸς βουνος mound
μάρτυς μαρτυς witness
31:47
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
לֹ֣ו lˈô לְ to
לָבָ֔ן lāvˈān לָבָן Laban
יְגַ֖ר yᵊḡˌar יְגַר heap of stones
שָׂהֲדוּתָ֑א śāhᵃḏûṯˈā שָׂהֲדוּ testimony
וְ wᵊ וְ and
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
קָ֥רָא qˌārā קרא call
לֹ֖ו lˌô לְ to
גַּלְעֵֽד׃ galʕˈēḏ גַּלְעֵד Galeed
31:47. quem vocavit Laban tumulus Testis et Iacob acervum Testimonii uterque iuxta proprietatem linguae suae
And Laban called it The witness heap: and Jacob, The hillock of testimony: each of them according to the propriety of his language.
31:47. And Laban called it, ‘Tomb of Witness,’ and Jacob, ‘Pile of Testimony;’ each of them according to the fitness of his own language.
31:47. And Laban called it Jegarsahadutha: but Jacob called it Galeed.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47: И Иаков, и Лаван указывают в холме свидетеля союза (ср. Нав 4:3, 21, 22; 22:11, 26, 27, 34; 13:27). Но Иаков употребляет два еврейских слова: гал — ад, а Лаван соответствующие по значению сирийские или арамейские: йегар — сагадута, отсюда узнаем, что уже в третьем поколении родоначальников еврейского народа язык, каким они стали говорить в Ханаане (родине Иакова), был диалектически различным языком от арамейского или халдейского языка, на каком говорили на родине Авраама. Следовательно, библейский еврейский язык был усвоен библейскими патриархами от туземных жителей Ханаана и Финикии.
Adam Clarke: Commentary on the Bible - 1831
31:47: Laban called it Jegar-sahadutha - יגר שהדותא yegar sahadutha, the heap or round heap of witness; but Jacob called it גלעד galed, which signifies the same thing. The first is pure Chaldee, the second pure Hebrew. אגר agar signifies to collect, hence יגר yegar and אוגר ogar, a collection or heap made up of gathered stones; and hence also אגורא egora, an altar, used frequently by the Chaldee paraphrast. See Kg1 12:33; Jdg 6:31; Kg2 21:3; Jer 17:1. See Castel's Lexicon. From this example we may infer that the Chaldee language was nearly coequal with the Hebrew. A gloss made by St. Jerome, and which was probably only entered by him in his margin as a note, has crept into the text of the Vulgate. It is found in every copy of this version, and is as follows: Uterque juxta proprietatem linguae suae, Each according to the idiom of his own tongue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:47: Jegarsahadutha: i. e. the heap of witness, Chald
Galeed: i. e., the heap of witness. Heb. Heb 12:1
Geneva 1599
31:47 And Laban called it Jegarsahadutha: but Jacob called it (k) Galeed.
(k) The one named the place in the Syrian tongue, and the other in the Hebrew tongue.
John Gill
31:47 And Laban called it Jegarsahadutha,.... Which in the Syriac and Chaldee languages signifies "an heap of witness"; it being, as after observed, a witness of the covenant between Laban and Jacob:
but Jacob called it Galeed; which in the Hebrew tongue signifies the same, "an heap of witness"; or "an heap, the witness", for the same reason. Laban was a Syrian, as he sometimes is called, Gen 25:20, wherefore he used the Syrian language; Jacob was a descendant of Abraham the Hebrew, and he used the Hebrew language; and both that their respective posterity might understand the meaning of the name; though these two are not so very different but Laban and Jacob could very well understand each other, as appears by their discourse together, these being but dialects of the same tongue.
31:4831:48: Եւ ասէ ցնա Լաբան. Բլուրս այս վկա՛յ ընդ իս եւ ընդ քեզ այսօր։ Եւ կոչեաց զնա Լաբան Բլուր վկայութեան, եւ Յակոբ կոչեաց զնա Բլուր վկայ։ Եւ ասէ Լաբան ցՅակոբ. Բլուրս այս եւ արձանս այս՝ զոր կանգնեցի ընդ իս եւ ընդ քեզ. վկա՛յ է բլուրս այս, վկա՛յ է արձանս այս։ Վասն այնորիկ կոչեցաւ անուն բլրոյն Վկայութիւն[291], [291] Ոմանք. Բլուրս այս վկայ է ընդ իս... ահա բլուրս այս եւ արձանս այս։
48 Լաբանն ասաց նրան. «Այս քարակոյտն այսօր վկայ է իմ ու քո միջեւ»: Ահա թէ ինչու Լաբանն այն կոչեց Վկայութեան քարակոյտ, իսկ Յակոբն այն կոչեց Վկայ քարակոյտ: Լաբանն ասաց Յակոբին. «Ահա այս քարակոյտն ու այս կոթողը, որ կանգնեցրի իմ ու քո միջեւ. վկայ է այս քարակոյտը, վկայ է այս կոթողը»: Դրա համար էլ քարակոյտը կոչուեց Վկայութիւն
48 Լաբան ըսաւ. «Այս դէզը իմ ու քու մէջտեղ վկայ մըն է այսօր». անոր համար անոր անունը Գաղաադ ըսուեցաւ։
Եւ ասէ ցնա Լաբան. Բլուրս այս վկայ է ընդ իս եւ ընդ քեզ այսօր: [450]Եւ կոչեաց զնա Լաբան Բլուր վկայութեան, եւ Յակոբ կոչեաց զնա Բլուր վկայ. եւ ասէ Լաբան ցՅակոբ. Ահա բլուրս այս եւ արձանս այս` զոր կանգնեցի ընդ իս եւ ընդ քեզ, վկայ է բլուրս այս, վկայ է արձանս այս.`` վասն այնորիկ կոչեցաւ անուն բլրոյն [451]Վկայութիւն:

31:48: Եւ ասէ ցնա Լաբան. Բլուրս այս վկա՛յ ընդ իս եւ ընդ քեզ այսօր։ Եւ կոչեաց զնա Լաբան Բլուր վկայութեան, եւ Յակոբ կոչեաց զնա Բլուր վկայ։ Եւ ասէ Լաբան ցՅակոբ. Բլուրս այս եւ արձանս այս՝ զոր կանգնեցի ընդ իս եւ ընդ քեզ. վկա՛յ է բլուրս այս, վկա՛յ է արձանս այս։ Վասն այնորիկ կոչեցաւ անուն բլրոյն Վկայութիւն[291],
[291] Ոմանք. Բլուրս այս վկայ է ընդ իս... ահա բլուրս այս եւ արձանս այս։
48 Լաբանն ասաց նրան. «Այս քարակոյտն այսօր վկայ է իմ ու քո միջեւ»: Ահա թէ ինչու Լաբանն այն կոչեց Վկայութեան քարակոյտ, իսկ Յակոբն այն կոչեց Վկայ քարակոյտ: Լաբանն ասաց Յակոբին. «Ահա այս քարակոյտն ու այս կոթողը, որ կանգնեցրի իմ ու քո միջեւ. վկայ է այս քարակոյտը, վկայ է այս կոթողը»: Դրա համար էլ քարակոյտը կոչուեց Վկայութիւն
48 Լաբան ըսաւ. «Այս դէզը իմ ու քու մէջտեղ վկայ մըն է այսօր». անոր համար անոր անունը Գաղաադ ըսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:4848: И сказал Лаван: сегодня этот холм между мною и тобою свидетель. Посему и наречено ему имя: Галаад,
31:48 εἶπεν επω say; speak δὲ δε though; while Λαβαν λαβαν the Ιακωβ ιακωβ Iakōb; Iakov ἰδοὺ ιδου see!; here I am ὁ ο the βουνὸς βουνος mound οὗτος ουτος this; he καὶ και and; even ἡ ο the στήλη στηλη this; he ἣν ος who; what ἔστησα ιστημι stand; establish ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your μαρτυρεῖ μαρτυρεω testify; attest ὁ ο the βουνὸς βουνος mound οὗτος ουτος this; he καὶ και and; even μαρτυρεῖ μαρτυρεω testify; attest ἡ ο the στήλη στηλη this; he διὰ δια through; because of τοῦτο ουτος this; he ἐκλήθη καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Βουνὸς βουνος mound μαρτυρεῖ μαρτυρεω testify; attest
31:48 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָבָ֔ן lāvˈān לָבָן Laban הַ ha הַ the גַּ֨ל ggˌal גַּל heap הַ ha הַ the זֶּ֥ה zzˌeh זֶה this עֵ֛ד ʕˈēḏ עֵד witness בֵּינִ֥י bênˌî בַּיִן interval וּ û וְ and בֵינְךָ֖ vênᵊḵˌā בַּיִן interval הַ ha הַ the יֹּ֑ום yyˈôm יֹום day עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus קָרָא־ qārā- קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name גַּלְעֵֽד׃ galʕˈēḏ גַּלְעֵד Galeed
31:48. dixitque Laban tumulus iste testis erit inter me et te hodie et idcirco appellatum est nomen eius Galaad id est tumulus TestisAnd Laban said: This heap shall be a witness between me and thee this day, and therefore the name thereof was called Galaad, that is, The witness heap.
48. And Laban said, This heap is witness between me and thee this day. Therefore was the name of it called Galeed:
31:48. And Laban said: “This tomb will be a witness between me and you this day.” (And for this reason, its name has been called Gilead, that is, ‘Tomb of Witness.’)
31:48. And Laban said, This heap [is] a witness between me and thee this day. Therefore was the name of it called Galeed;
And Laban said, This heap [is] a witness between me and thee this day. Therefore was the name of it called Galeed:

48: И сказал Лаван: сегодня этот холм между мною и тобою свидетель. Посему и наречено ему имя: Галаад,
31:48
εἶπεν επω say; speak
δὲ δε though; while
Λαβαν λαβαν the
Ιακωβ ιακωβ Iakōb; Iakov
ἰδοὺ ιδου see!; here I am
ο the
βουνὸς βουνος mound
οὗτος ουτος this; he
καὶ και and; even
ο the
στήλη στηλη this; he
ἣν ος who; what
ἔστησα ιστημι stand; establish
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
μαρτυρεῖ μαρτυρεω testify; attest
ο the
βουνὸς βουνος mound
οὗτος ουτος this; he
καὶ και and; even
μαρτυρεῖ μαρτυρεω testify; attest
ο the
στήλη στηλη this; he
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκλήθη καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Βουνὸς βουνος mound
μαρτυρεῖ μαρτυρεω testify; attest
31:48
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָבָ֔ן lāvˈān לָבָן Laban
הַ ha הַ the
גַּ֨ל ggˌal גַּל heap
הַ ha הַ the
זֶּ֥ה zzˌeh זֶה this
עֵ֛ד ʕˈēḏ עֵד witness
בֵּינִ֥י bênˌî בַּיִן interval
וּ û וְ and
בֵינְךָ֖ vênᵊḵˌā בַּיִן interval
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
קָרָא־ qārā- קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
גַּלְעֵֽד׃ galʕˈēḏ גַּלְעֵד Galeed
31:48. dixitque Laban tumulus iste testis erit inter me et te hodie et idcirco appellatum est nomen eius Galaad id est tumulus Testis
And Laban said: This heap shall be a witness between me and thee this day, and therefore the name thereof was called Galaad, that is, The witness heap.
31:48. And Laban said: “This tomb will be a witness between me and you this day.” (And for this reason, its name has been called Gilead, that is, ‘Tomb of Witness.’)
31:48. And Laban said, This heap [is] a witness between me and thee this day. Therefore was the name of it called Galeed;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48-49: Другое название, данное месту заключения союза между Иаковом и Лаваном, — Мицпа (у LXX-ти: Массифа), т. е. стража, потому что, — говорит Лаван, — по расставании нашем Бог один будет стражем, охранителем верности наших взаимных по настоящему союзу обязательств; Он будет и единым судьей стороны вероломной (Vulg.: Intucatur et judicet Dominus inter nos quando recesserimus a nobis). Впоследствии в восточно-иорданской части Святой Земли известна была Мицпа или Массифа Галаадская (Суд 11:29) в колене Гадовом (Нав 11:3, 8; 13:26), отличавшаяся от Массифы западно-иорданской Вениаминовой (Суд 20:1; 21:1). Имя Галаад впоследствии сделалось названием целой страны, от пределов Моавитских до потока Иеромакса на севере (ср. Втор 3:13; 34:1: и др.).
Adam Clarke: Commentary on the Bible - 1831
31:48: I think these two verses are badly divided, and should be read thus:
Gen 31:48 - And Laban said, This heap is a witness between me and thee this day.
Gen 31:49 - Therefore was the name of it called Galeed and Mizpah; for he said, The Lord watch between me and thee, when we are absent one from another.
Mizpah - מעפה mitspah signifies a watch-tower; and Laban supposes that in consequence of the consecration of the place, and the covenant now solemnly made and ratified, that God would take possession of this heap, and stand on it as on a watch-tower, to prevent either of them from trenching on the conditions of their covenant.
Albert Barnes: Notes on the Bible - 1834
31:48-54
The covenant is then completed. And Mizpah. This refers to some prominent cliff from which, as a watch-tower, an extensive view might be obtained. It was in the northern half of Gilead Deu 3:12-13, and is noticed in Jdg 11:29. It is not to be confounded with other places called by the same name. The reference of this name to the present occurrence is explained in these two verses. The names Gilead and Mizpah may have arisen from this transaction, or received a new turn in consequence of its occurrence. The terms of the covenant are now formally stated. I have cast. The erection of the pillar was a joint act of the two parties; in which Laban proposes, Jacob performs, and all take part. "The God of Abraham, Nahor, and Terah." This is an interesting acknowledgment that their common ancestor Terah and his descendants down to Laban still acknowledged the true God even in their idolatry. Jacob swears by the fear of isaac, perhaps to rid himself of any error that had crept into Laban's notions of God and his worship. The common sacrifice and the common meal ratify the covenant of reconciliation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:48: This heap: Jos 24:27
Galeed: or, Gilead, Gen 31:23; Deu 2:36, Deu 3:16; Jos 13:8, Jos 13:9
John Gill
31:48 And Laban said, this heap is a witness between me and thee this day. A witness of the covenant now about to be made between them that day, and a witness against them should they break it:
therefore was the name of it called Galeed; by Jacob, as before observed; See Gill on Gen 31:47.
31:4931:49: եւ Տեսիլն զորմէ ասաց՝ թէ տեսցէ Աստուած ընդ իս եւ ընդ քեզ. զի մեկնիմք ընկեր՝ յընկերէ՛։
49 եւ Դիտանոց, որի մասին ասաց, թէ՝ «Աստծու աչքը թող ինձ ու քեզ վրայ լինի, որովհետեւ մենք, ահա, բաժանւում ենք միմեանցից:
49 Եւ Մասփա* ալ ըսուեցաւ. քանզի ըսաւ. «Մեր՝ իրարմէ զատուած ատենը՝ իմ ու քու մէջտեղ Տէրը դիտէ։
եւ [452]Տեսիլն զորմէ`` ասաց` թէ տեսցէ [453]Աստուած ընդ իս եւ ընդ քեզ, զի մեկնիմք ընկեր յընկերէ:

31:49: եւ Տեսիլն զորմէ ասաց՝ թէ տեսցէ Աստուած ընդ իս եւ ընդ քեզ. զի մեկնիմք ընկեր՝ յընկերէ՛։
49 եւ Դիտանոց, որի մասին ասաց, թէ՝ «Աստծու աչքը թող ինձ ու քեզ վրայ լինի, որովհետեւ մենք, ահա, բաժանւում ենք միմեանցից:
49 Եւ Մասփա* ալ ըսուեցաւ. քանզի ըսաւ. «Մեր՝ իրարմէ զատուած ատենը՝ իմ ու քու մէջտեղ Տէրը դիտէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:4949: [также]: Мицпа, оттого, что Лаван сказал: да надзирает Господь надо мною и над тобою, когда мы скроемся друг от друга;
31:49 καὶ και and; even ἡ ο the ὅρασις ορασις appearance; vision ἣν ος who; what εἶπεν επω say; speak ἐπίδοι επιδιδωμι give to; give in ὁ ο the θεὸς θεος God ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your ὅτι οτι since; that ἀποστησόμεθα αφιστημι distance; keep distance ἕτερος ετερος different; alternate ἀπὸ απο from; away τοῦ ο the ἑτέρου ετερος different; alternate
31:49 וְ wᵊ וְ and הַ ha הַ the מִּצְפָּה֙ mmiṣpˌā מִצְפָּה Mizpah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֔ר ʔāmˈar אמר say יִ֥צֶף yˌiṣef צפה look out יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בֵּינִ֣י bênˈî בַּיִן interval וּ û וְ and בֵינֶ֑ךָ vênˈeḵā בַּיִן interval כִּ֥י kˌî כִּי that נִסָּתֵ֖ר nissāṯˌēr סתר hide אִ֥ישׁ ʔˌîš אִישׁ man מֵ mē מִן from רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
31:49. intueatur Dominus et iudicet inter nos quando recesserimus a nobisThe Lord behold and judge between us when we shall be gone one from the other.
49. and Mizpah, for he said, The LORD watch between me and thee, when we are absent one from another.
31:49. “May the Lord consider and judge between us, when we will have withdrawn from one another.
31:49. And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.
And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another:

49: [также]: Мицпа, оттого, что Лаван сказал: да надзирает Господь надо мною и над тобою, когда мы скроемся друг от друга;
31:49
καὶ και and; even
ο the
ὅρασις ορασις appearance; vision
ἣν ος who; what
εἶπεν επω say; speak
ἐπίδοι επιδιδωμι give to; give in
ο the
θεὸς θεος God
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
ὅτι οτι since; that
ἀποστησόμεθα αφιστημι distance; keep distance
ἕτερος ετερος different; alternate
ἀπὸ απο from; away
τοῦ ο the
ἑτέρου ετερος different; alternate
31:49
וְ wᵊ וְ and
הַ ha הַ the
מִּצְפָּה֙ mmiṣpˌā מִצְפָּה Mizpah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמַ֔ר ʔāmˈar אמר say
יִ֥צֶף yˌiṣef צפה look out
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בֵּינִ֣י bênˈî בַּיִן interval
וּ û וְ and
בֵינֶ֑ךָ vênˈeḵā בַּיִן interval
כִּ֥י kˌî כִּי that
נִסָּתֵ֖ר nissāṯˌēr סתר hide
אִ֥ישׁ ʔˌîš אִישׁ man
מֵ מִן from
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
31:49. intueatur Dominus et iudicet inter nos quando recesserimus a nobis
The Lord behold and judge between us when we shall be gone one from the other.
31:49. “May the Lord consider and judge between us, when we will have withdrawn from one another.
31:49. And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:49: Mizpah: i. e. a beacon, or watch-tower, Jdg 10:17, Jdg 11:11, Jdg 11:29, Mizpeh, Sa1 7:5; Kg1 15:22; Hos 5:1
Geneva 1599
31:49 And Mizpah; for he said, The LORD (l) watch between me and thee, when we are absent one from another.
(l) To punish the trespasser.
John Gill
31:49 And Mizpah,.... Which being an Hebrew word, it looks as if the heap had also this name given it by Jacob, which signifies a "watch" or "watchtower"; though, by what follows, it seems to be given by Laban, who could speak Hebrew as well, as Syriac, or Chaldee:
for he said, the Lord watch between me and thee, when we are absent one from another; or "hid one from another" (q); when being at a distance, they could not see each other, or what one another did in agreement or disagreement with their present covenant: but he intimates, that the Lord sees and knows all things, and therefore imprecates that God would watch over them both, them and their actions, and bring upon them the evil or the good, according as their actions were, or as they broke or kept this covenant.
(q) "abscondemur", Montanus, Vatablus, Drusius; "absconditi erimus", Junius & Tremellius, Piscator; so Ainsworth.
31:5031:50: Եթէ վշտացուսցես զդստերս իմ. եթէ առցես կանայս առ դստերօք իմովք։ Զգո՛յշ լեր զի ո՛չ ոք է ընդ մեզ որ տեսանէ. ※ Աստուած լիցի վկայ ընդ իս եւ ընդ քեզ։
50 Եթէ վշտացնես իմ դուստրերին, եթէ իմ դուստրերի կենդանութեան օրօք կանայք առնես, զգո՛յշ եղիր, քանի որ մարդ չկայ, որ այդ բանը տեսնի, բայց Աստուա՛ծ վկայ կը լինի իմ ու քո միջեւ»:
50 Եթէ իմ աղջիկներս վշտացնես եւ կամ եթէ իմ աղջիկներուս վրայ ուրիշ կիներ առնես, մեզի հետ մէկը չկայ. ահա իմ ու քու մէջտեղ վկայ Աստուած է»։
Եթէ վշտացուսցես զդստերս իմ, եթէ առցես կանայս առ դստերօք իմովք, զգոյշ լեր` զի ոչ ոք է ընդ մեզ որ տեսանէ. Աստուած լիցի վկայ ընդ իս եւ ընդ քեզ:

31:50: Եթէ վշտացուսցես զդստերս իմ. եթէ առցես կանայս առ դստերօք իմովք։ Զգո՛յշ լեր զի ո՛չ ոք է ընդ մեզ որ տեսանէ. ※ Աստուած լիցի վկայ ընդ իս եւ ընդ քեզ։
50 Եթէ վշտացնես իմ դուստրերին, եթէ իմ դուստրերի կենդանութեան օրօք կանայք առնես, զգո՛յշ եղիր, քանի որ մարդ չկայ, որ այդ բանը տեսնի, բայց Աստուա՛ծ վկայ կը լինի իմ ու քո միջեւ»:
50 Եթէ իմ աղջիկներս վշտացնես եւ կամ եթէ իմ աղջիկներուս վրայ ուրիշ կիներ առնես, մեզի հետ մէկը չկայ. ահա իմ ու քու մէջտեղ վկայ Աստուած է»։
zohrab-1805▾ eastern-1994▾ western am▾
31:5050: если ты будешь худо поступать с дочерями моими, или если возьмешь жен сверх дочерей моих, то, хотя нет человека между нами, но смотри, Бог свидетель между мною и между тобою.
31:50 εἰ ει if; whether ταπεινώσεις ταπεινοω humble; bring low τὰς ο the θυγατέρας θυγατηρ daughter μου μου of me; mine εἰ ει if; whether λήμψῃ λαμβανω take; get γυναῖκας γυνη woman; wife ἐπὶ επι in; on ταῖς ο the θυγατράσιν θυγατηρ daughter μου μου of me; mine ὅρα οραω view; see οὐθεὶς ουδεις no one; not one μεθ᾿ μετα with; amid ἡμῶν ημων our ἐστιν ειμι be
31:50 אִם־ ʔim- אִם if תְּעַנֶּ֣ה tᵊʕannˈeh ענה be lowly אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתַ֗י bᵊnōṯˈay בַּת daughter וְ wᵊ וְ and אִם־ ʔim- אִם if תִּקַּ֤ח tiqqˈaḥ לקח take נָשִׁים֙ nāšîm אִשָּׁה woman עַל־ ʕal- עַל upon בְּנֹתַ֔י bᵊnōṯˈay בַּת daughter אֵ֥ין ʔˌên אַיִן [NEG] אִ֖ישׁ ʔˌîš אִישׁ man עִמָּ֑נוּ ʕimmˈānû עִם with רְאֵ֕ה rᵊʔˈē ראה see אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) עֵ֖ד ʕˌēḏ עֵד witness בֵּינִ֥י bênˌî בַּיִן interval וּ û וְ and בֵינֶֽךָ׃ vênˈeḵā בַּיִן interval
31:50. si adflixeris filias meas et si introduxeris uxores alias super eas nullus sermonis nostri testis est absque Deo qui praesens respicitIf thou afflict my daughters, and if thou bring in other wives over them: none is witness of our speech but God, who is present and beholdeth.
50. If thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.
31:50. If you afflict my daughters, and if you bring in other wives over them, no one is a witness of our words except God, who understands beforehand.”
31:50. If thou shalt afflict my daughters, or if thou shalt take [other] wives beside my daughters, no man [is] with us; see, God [is] witness betwixt me and thee.
If thou shalt afflict my daughters, or if thou shalt take [other] wives beside my daughters, no man [is] with us; see, God [is] witness betwixt me and thee:

50: если ты будешь худо поступать с дочерями моими, или если возьмешь жен сверх дочерей моих, то, хотя нет человека между нами, но смотри, Бог свидетель между мною и между тобою.
31:50
εἰ ει if; whether
ταπεινώσεις ταπεινοω humble; bring low
τὰς ο the
θυγατέρας θυγατηρ daughter
μου μου of me; mine
εἰ ει if; whether
λήμψῃ λαμβανω take; get
γυναῖκας γυνη woman; wife
ἐπὶ επι in; on
ταῖς ο the
θυγατράσιν θυγατηρ daughter
μου μου of me; mine
ὅρα οραω view; see
οὐθεὶς ουδεις no one; not one
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ἐστιν ειμι be
31:50
אִם־ ʔim- אִם if
תְּעַנֶּ֣ה tᵊʕannˈeh ענה be lowly
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתַ֗י bᵊnōṯˈay בַּת daughter
וְ wᵊ וְ and
אִם־ ʔim- אִם if
תִּקַּ֤ח tiqqˈaḥ לקח take
נָשִׁים֙ nāšîm אִשָּׁה woman
עַל־ ʕal- עַל upon
בְּנֹתַ֔י bᵊnōṯˈay בַּת daughter
אֵ֥ין ʔˌên אַיִן [NEG]
אִ֖ישׁ ʔˌîš אִישׁ man
עִמָּ֑נוּ ʕimmˈānû עִם with
רְאֵ֕ה rᵊʔˈē ראה see
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עֵ֖ד ʕˌēḏ עֵד witness
בֵּינִ֥י bênˌî בַּיִן interval
וּ û וְ and
בֵינֶֽךָ׃ vênˈeḵā בַּיִן interval
31:50. si adflixeris filias meas et si introduxeris uxores alias super eas nullus sermonis nostri testis est absque Deo qui praesens respicit
If thou afflict my daughters, and if thou bring in other wives over them: none is witness of our speech but God, who is present and beholdeth.
31:50. If you afflict my daughters, and if you bring in other wives over them, no one is a witness of our words except God, who understands beforehand.”
31:50. If thou shalt afflict my daughters, or if thou shalt take [other] wives beside my daughters, no man [is] with us; see, God [is] witness betwixt me and thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50-52: Выражая условия и сущность союза, Лаван ручательство верности и неприкосновенности его видит единственно в Боге, Которого он клятвенно призывает охранять целость предлагаемых им обязательств и карать сторону вероломную. Иаков мог расстроить семью свою взятием других жен, кроме Лии и Рахили с их рабынями — наложницами Иакова, а в этом случае естественно было ожидать ухудшения положения и Лии, и Рахили; кроме того Лаван боится, как бы Иаков не возвратился в Месопотамию с целью отомстить ему: он, поэтому, требует, чтобы Иаков никогда не переходил «холма-свидетеля» с враждебными целями; торговые и вообще мирные сношения здесь сами собою предполагались, как возможные (ср. 3: Цар 20:34). Договор Лавана с Иаковом в последней своей части есть скорее международный контракт, чем личный союз.
Adam Clarke: Commentary on the Bible - 1831
31:50: No man is with us - Though all were present at the sacrifice offered, yet it appears that in making the contract Jacob and Laban withdrew, and transacted the business in private, calling on God to witness it.
Jacob had already four wives; but Laban feared that he might take others, whose children would naturally come in for a share of the inheritance to the prejudice of his daughters and grandchildren. Though the Koran allows a man to have four wives if he can maintain them, yet we learn that in many cases where a man takes a wife, the parents or relatives of the woman stipulate that the man is not to take another during the lifetime of that one whom he now espouses; and notwithstanding the permission of the Koran, he is obliged to fulfill this agreement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:50: afflict: Lev 18:18; Mat 19:5, Mat 19:6
God: Jdg 11:10; Sa1 12:5; Jer 29:23, Jer 42:5; Mic 1:2; Mal 2:14, Mal 3:5; Th1 2:5
Geneva 1599
31:50 If thou shalt afflict my daughters, or if thou shalt take [other] (m) wives beside my daughters, no man [is] with us; see, God [is] witness betwixt me and thee.
(m) Nature compels him to condemn that vice, to which through covetousness he forced Jacob.
John Gill
31:50 If thou shall afflict my daughters,.... In body or mind, by giving them hard blows, or ill words, and by withholding from them the necessaries of life, food and raiment, and the like:
or if thou shall take other wives besides my daughters; which also would be an affliction and vexation to them, see Lev 18:18. Laban, though he had led Jacob into polygamy, and even obliged him to it, did not choose he should go further into it, for the sake of his daughters, to whom he professes now much kindness and affection, though he had shown but little to them before; as well as talks in a more religious strain than he had been used to do:
no man is with us; the sense is not that there were none with them at the present time, for the men or brethren that Laban brought with him were present: or that there were none fit to be witnesses, because these were kinsmen, for they are appealed to by Jacob as judges between them, Gen 31:33; but this refers to time to come, and may be supplied thus, "when no man be with us"; when there is none to observe what is done by either of us, contrary to mutual agreement, and to report it to one or other: then
see, take notice, and observe:
God is witness betwixt me and thee; who is omniscient and omnipresent, sees, observes all the actions of men, and deals with them accordingly; and so will be a witness for or against each of us, as we shall behave in observing, or not observing, the terms of our covenant.
31:5131:51: Եւ ասէ Լաբան ցՅակոբ. Ահա կարկառս այս՝ եւ ահա արձանս, զոր հաստատեցաք, ընդ իս եւ ընդ քեզ
51 Լաբանն ասաց Յակոբին. «Ահա այս քարակոյտն ու այս կոթողը, որ կանգնեցրինք իմ ու քո միջեւ.
51 Եւ Լաբան ըսաւ Յակոբին. «Ահա այս դէզը եւ ահա մեր մէջտեղ իմ կանգնեցուցած արձանս։
Եւ ասէ Լաբան ցՅակոբ. Ահա կարկառս այս եւ ահա արձանս զոր հաստատեցաք ընդ իս եւ ընդ քեզ:

31:51: Եւ ասէ Լաբան ցՅակոբ. Ահա կարկառս այս՝ եւ ահա արձանս, զոր հաստատեցաք, ընդ իս եւ ընդ քեզ
51 Լաբանն ասաց Յակոբին. «Ահա այս քարակոյտն ու այս կոթողը, որ կանգնեցրինք իմ ու քո միջեւ.
51 Եւ Լաբան ըսաւ Յակոբին. «Ահա այս դէզը եւ ահա մեր մէջտեղ իմ կանգնեցուցած արձանս։
zohrab-1805▾ eastern-1994▾ western am▾
31:5151: И сказал Лаван Иакову: вот холм сей и вот памятник, который я поставил между мною и тобою;
31:52 ἐάν εαν and if; unless τε τε both; and γὰρ γαρ for ἐγὼ εγω I μὴ μη not διαβῶ διαβαινω step through; go across πρὸς προς to; toward σὲ σε.1 you μηδὲ μηδε while not; nor σὺ συ you διαβῇς διαβαινω step through; go across πρός προς to; toward με με me τὸν ο the βουνὸν βουνος mound τοῦτον ουτος this; he καὶ και and; even τὴν ο the στήλην στηλη this; he ἐπὶ επι in; on κακίᾳ κακια badness; vice
31:51 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לָבָ֖ן lāvˌān לָבָן Laban לְ lᵊ לְ to יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob הִנֵּ֣ה׀ hinnˈē הִנֵּה behold הַ ha הַ the גַּ֣ל ggˈal גַּל heap הַ ha הַ the זֶּ֗ה zzˈeh זֶה this וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold הַ ha הַ the מַצֵּבָ֔ה maṣṣēvˈā מַצֵּבָה massebe אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָרִ֖יתִי yārˌîṯî ירה cast בֵּינִ֥י bênˌî בַּיִן interval וּ û וְ and בֵינֶֽךָ׃ vênˈeḵā בַּיִן interval
31:51. dixitque rursus ad Iacob en tumulus hic et lapis quem erexi inter me et teAnd he said again to Jacob: Behold, this heap, and the stone which I have set up between me and thee,
51. And Laban said to Jacob, Behold this heap, and behold the pillar, which I have set betwixt me and thee.
31:51. And again he said to Jacob. “Lo, this tomb and the stone that I have set up between me and you,
31:51. And Laban said to Jacob, Behold this heap, and behold [this] pillar, which I have cast betwixt me and thee;
And Laban said to Jacob, Behold this heap, and behold [this] pillar, which I have cast betwixt me and thee:

51: И сказал Лаван Иакову: вот холм сей и вот памятник, который я поставил между мною и тобою;
31:52
ἐάν εαν and if; unless
τε τε both; and
γὰρ γαρ for
ἐγὼ εγω I
μὴ μη not
διαβῶ διαβαινω step through; go across
πρὸς προς to; toward
σὲ σε.1 you
μηδὲ μηδε while not; nor
σὺ συ you
διαβῇς διαβαινω step through; go across
πρός προς to; toward
με με me
τὸν ο the
βουνὸν βουνος mound
τοῦτον ουτος this; he
καὶ και and; even
τὴν ο the
στήλην στηλη this; he
ἐπὶ επι in; on
κακίᾳ κακια badness; vice
31:51
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לָבָ֖ן lāvˌān לָבָן Laban
לְ lᵊ לְ to
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
הַ ha הַ the
גַּ֣ל ggˈal גַּל heap
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
הַ ha הַ the
מַצֵּבָ֔ה maṣṣēvˈā מַצֵּבָה massebe
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָרִ֖יתִי yārˌîṯî ירה cast
בֵּינִ֥י bênˌî בַּיִן interval
וּ û וְ and
בֵינֶֽךָ׃ vênˈeḵā בַּיִן interval
31:51. dixitque rursus ad Iacob en tumulus hic et lapis quem erexi inter me et te
And he said again to Jacob: Behold, this heap, and the stone which I have set up between me and thee,
31:51. And again he said to Jacob. “Lo, this tomb and the stone that I have set up between me and you,
31:51. And Laban said to Jacob, Behold this heap, and behold [this] pillar, which I have cast betwixt me and thee;
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Adam Clarke: Commentary on the Bible - 1831
31:51: And Laban said to Jacob - behold this pillar, which I have cast betwixt me and thee - But this pillar, not cast but set up, was certainly set up by Jacob; for in Gen 31:45 we read, And Jacob took a stone, and set it up for a pillar: it is therefore for the honor of one Hebrew and one Samaritan MS. that they have preserved the true reading in Gen 31:51, ירית yaritha, Thou hast set up - Kennicott. Instead of either of the above readings the Samaritan text has yarata, The pillar which thou Seest betwixt me and thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:51: I have cast: For yarithi, "I have set up," we may read yaritha, "Thou hast set up," with one Heb. and one Samaritan manuscript (see note on Gen 31:45). Gen 31:51
John Gill
31:51 And Laban said to Jacob,.... Continued speaking to him, as follows:
behold this heap, and behold this pillar which I have cast betwixt me and thee; the heap of stones seems to be gathered and laid together by the brethren, and the pillar to be erected by Jacob; and yet Laban says of them both, that he cast them, or erected them, they being done by his order, or with his consent, as well as Jacob's; unless the pillar can be thought to design another beside that which Jacob set up, and was like that, a single stone at some little distance from the heap: but the Samaritan and Arabic versions read, "which thou hast seen or set", &c. agreeably to Gen 31:45.
31:5231:52: եղիցի վկայ կարկառս, եւ վկա՛յ արձանս. զի ո՛չ ես անցից ըստ կարկառս, եւ մի՛ դու անցանիցես ըստ բլուրս՝ եւ ըստ արձանս ըստ այս՝ չարութեամբ[292]։ [292] Ոմանք. Ըստ արձանս ըստ այսմիկ չար՛՛։
52 վկայ թող լինի այս քարակոյտը, վկայ թող լինի այս կոթողը, որ ես չեմ անցնի քարակոյտից այն կողմ, իսկ դու էլ չես անցնի քարակոյտից ու կոթողից այս կողմ չար դիտաւորութեամբ:
52 Այս դէզը վկայ ու այս արձանը վկայ ըլլան, որ այս դէզէն չանցնիմ քեզի գալու եւ դուն այս դէզէն ու այս արձանէն չանցնիս ինծի գալու, չարիք ընելու համար։
եղիցի վկայ կարկառս, եւ վկայ արձանս, զի ոչ ես անցից ըստ կարկառս, եւ մի՛ դու անցանիցես ըստ բլուրս եւ ըստ արձանս ըստ այս` չարութեամբ:

31:52: եղիցի վկայ կարկառս, եւ վկա՛յ արձանս. զի ո՛չ ես անցից ըստ կարկառս, եւ մի՛ դու անցանիցես ըստ բլուրս՝ եւ ըստ արձանս ըստ այս՝ չարութեամբ[292]։
[292] Ոմանք. Ըստ արձանս ըստ այսմիկ չար՛՛։
52 վկայ թող լինի այս քարակոյտը, վկայ թող լինի այս կոթողը, որ ես չեմ անցնի քարակոյտից այն կողմ, իսկ դու էլ չես անցնի քարակոյտից ու կոթողից այս կողմ չար դիտաւորութեամբ:
52 Այս դէզը վկայ ու այս արձանը վկայ ըլլան, որ այս դէզէն չանցնիմ քեզի գալու եւ դուն այս դէզէն ու այս արձանէն չանցնիս ինծի գալու, չարիք ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
31:5252: этот холм свидетель, и этот памятник свидетель, что ни я не перейду к тебе за этот холм, ни ты не перейдешь ко мне за этот холм и за этот памятник, для зла;
31:53 ὁ ο the θεὸς θεος God Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even ὁ ο the θεὸς θεος God Ναχωρ ναχωρ Nachōr; Nakhor κρινεῖ κρινω judge; decide ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἡμῶν ημων our καὶ και and; even ὤμοσεν ομνυω swear Ιακωβ ιακωβ Iakōb; Iakov κατὰ κατα down; by τοῦ ο the φόβου φοβος fear; awe τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him Ισαακ ισαακ Isaak
31:52 עֵ֚ד ˈʕēḏ עֵד witness הַ ha הַ the גַּ֣ל ggˈal גַּל heap הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and עֵדָ֖ה ʕēḏˌā עֵדָה witness הַ ha הַ the מַּצֵּבָ֑ה mmaṣṣēvˈā מַצֵּבָה massebe אִם־ ʔim- אִם if אָ֗נִי ʔˈānî אֲנִי i לֹֽא־ lˈō- לֹא not אֶֽעֱבֹ֤ר ʔˈeʕᵉvˈōr עבר pass אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גַּ֣ל ggˈal גַּל heap הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and אִם־ ʔim- אִם if אַ֠תָּה ʔattˌā אַתָּה you לֹא־ lō- לֹא not תַעֲבֹ֨ר ṯaʕᵃvˌōr עבר pass אֵלַ֜י ʔēlˈay אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גַּ֥ל ggˌal גַּל heap הַ ha הַ the זֶּ֛ה zzˈeh זֶה this וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּצֵּבָ֥ה mmaṣṣēvˌā מַצֵּבָה massebe הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לְ lᵊ לְ to רָעָֽה׃ rāʕˈā רָעָה evil
31:52. testis erit tumulus inquam iste et lapis sint in testimonio si aut ego transiero illum pergens ad te aut tu praeterieris malum mihi cogitansShall be a witness: this heap, I say, and the stone, be they for a testimony, if either I shall pass beyond it going towards thee, or thou shalt pass beyond it, thinking harm to me.
52. This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.
31:52. will be a witness. This tomb,” I say, “and the stone, they are for testimony, in case either I cross beyond it going toward you, or you cross beyond it thinking to harm me.
31:52. This heap [be] witness, and [this] pillar [be] witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.
This heap [be] witness, and [this] pillar [be] witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm:

52: этот холм свидетель, и этот памятник свидетель, что ни я не перейду к тебе за этот холм, ни ты не перейдешь ко мне за этот холм и за этот памятник, для зла;
31:53
ο the
θεὸς θεος God
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
ο the
θεὸς θεος God
Ναχωρ ναχωρ Nachōr; Nakhor
κρινεῖ κρινω judge; decide
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἡμῶν ημων our
καὶ και and; even
ὤμοσεν ομνυω swear
Ιακωβ ιακωβ Iakōb; Iakov
κατὰ κατα down; by
τοῦ ο the
φόβου φοβος fear; awe
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
Ισαακ ισαακ Isaak
31:52
עֵ֚ד ˈʕēḏ עֵד witness
הַ ha הַ the
גַּ֣ל ggˈal גַּל heap
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
עֵדָ֖ה ʕēḏˌā עֵדָה witness
הַ ha הַ the
מַּצֵּבָ֑ה mmaṣṣēvˈā מַצֵּבָה massebe
אִם־ ʔim- אִם if
אָ֗נִי ʔˈānî אֲנִי i
לֹֽא־ lˈō- לֹא not
אֶֽעֱבֹ֤ר ʔˈeʕᵉvˈōr עבר pass
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גַּ֣ל ggˈal גַּל heap
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אַ֠תָּה ʔattˌā אַתָּה you
לֹא־ lō- לֹא not
תַעֲבֹ֨ר ṯaʕᵃvˌōr עבר pass
אֵלַ֜י ʔēlˈay אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גַּ֥ל ggˌal גַּל heap
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּצֵּבָ֥ה mmaṣṣēvˌā מַצֵּבָה massebe
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לְ lᵊ לְ to
רָעָֽה׃ rāʕˈā רָעָה evil
31:52. testis erit tumulus inquam iste et lapis sint in testimonio si aut ego transiero illum pergens ad te aut tu praeterieris malum mihi cogitans
Shall be a witness: this heap, I say, and the stone, be they for a testimony, if either I shall pass beyond it going towards thee, or thou shalt pass beyond it, thinking harm to me.
31:52. will be a witness. This tomb,” I say, “and the stone, they are for testimony, in case either I cross beyond it going toward you, or you cross beyond it thinking to harm me.
31:52. This heap [be] witness, and [this] pillar [be] witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:52: Gen 31:44, Gen 31:45, Gen 31:48
John Gill
31:52 This heap be witness,.... Agreeably to its name, which both he and Jacob gave unto it:
and this pillar be witness: which was set up for the same purpose:
that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm; not that these were to be the boundaries of their respective countries; for neither of them at present were possessed of lands that reached hither, if of any at all; nor that it would be a breach of covenant to pass over or by those, from one country into another, but so as to do, or with an intent to do, hurt to each other.
Robert Jamieson, A. R. Fausset and David Brown
31:52 This heap be witness--Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to God; and it is observable that there was a marked difference in the religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the "fear of his father Isaac." They who have one God should have one heart: they who are agreed in religion should endeavor to agree in everything else.
31:5331:53: Աստուած Աբրաամու եւ Աստուած Նաքովրայ եղիցի դատաւոր ՚ի միջի մերում, Աստուած հարց նոցա։ Եւ երդուա՛ւ Յակոբ յերկեւղ հօր իւրոյ Իսահակայ։
53 Մեր դատաւորը Աբրահամի Աստուածը, Նաքորի Աստուածը, նրանց հայրերի Աստուածը թող լինի»:
53 Աբրահամին Աստուածը եւ Նաքովրին Աստուածը, անոնց հայրերուն Աստուածը մեր մէջ դատաւոր ըլլայ»։ Յակոբ իր հօրը Իսահակին Երկիւղովը երդում ըրաւ։
Աստուած Աբրահամու եւ Աստուած Նաքովրայ եղիցի դատաւոր ի միջի մերում, Աստուած հարցն նոցա: Եւ երդուաւ Յակոբ յԵրկեւղ հօր իւրոյ Իսահակայ:

31:53: Աստուած Աբրաամու եւ Աստուած Նաքովրայ եղիցի դատաւոր ՚ի միջի մերում, Աստուած հարց նոցա։ Եւ երդուա՛ւ Յակոբ յերկեւղ հօր իւրոյ Իսահակայ։
53 Մեր դատաւորը Աբրահամի Աստուածը, Նաքորի Աստուածը, նրանց հայրերի Աստուածը թող լինի»:
53 Աբրահամին Աստուածը եւ Նաքովրին Աստուածը, անոնց հայրերուն Աստուածը մեր մէջ դատաւոր ըլլայ»։ Յակոբ իր հօրը Իսահակին Երկիւղովը երդում ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:5353: Бог Авраамов и Бог Нахоров да судит между нами, Бог отца их. Иаков поклялся страхом отца своего Исаака.
31:54 καὶ και and; even ἔθυσεν θυω immolate; sacrifice Ιακωβ ιακωβ Iakōb; Iakov θυσίαν θυσια immolation; sacrifice ἐν εν in τῷ ο the ὄρει ορος mountain; mount καὶ και and; even ἐκάλεσεν καλεω call; invite τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἔφαγον εσθιω eat; consume καὶ και and; even ἔπιον πινω drink καὶ και and; even ἐκοιμήθησαν κοιμαω doze; fall asleep ἐν εν in τῷ ο the ὄρει ορος mountain; mount
31:53 אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s) אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham וֵֽ wˈē וְ and אלֹהֵ֤י ʔlōhˈê אֱלֹהִים god(s) נָחֹור֙ nāḥôr נָחֹור Nahor יִשְׁפְּט֣וּ yišpᵊṭˈû שׁפט judge בֵינֵ֔ינוּ vênˈênû בַּיִן interval אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) אֲבִיהֶ֑ם ʔᵃvîhˈem אָב father וַ wa וְ and יִּשָּׁבַ֣ע yyiššāvˈaʕ שׁבע swear יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob בְּ bᵊ בְּ in פַ֖חַד fˌaḥaḏ פַּחַד trembling אָבִ֥יו ʔāvˌiʸw אָב father יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
31:53. Deus Abraham et Deus Nahor iudicet inter nos Deus patris eorum iuravit Iacob per Timorem patris sui IsaacThe God of Abraham, and the God of Nachor, the God of their father, judge between us. And jacob swore by the fear of his father Isaac.
53. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the Fear of his father Isaac.
31:53. May the God of Abraham, and the God of Nahor, the God of their father, judge between us.” Therefore, Jacob swore by the fear of his father Isaac.
31:53. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.
The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac:

53: Бог Авраамов и Бог Нахоров да судит между нами, Бог отца их. Иаков поклялся страхом отца своего Исаака.
31:54
καὶ και and; even
ἔθυσεν θυω immolate; sacrifice
Ιακωβ ιακωβ Iakōb; Iakov
θυσίαν θυσια immolation; sacrifice
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἔφαγον εσθιω eat; consume
καὶ και and; even
ἔπιον πινω drink
καὶ και and; even
ἐκοιμήθησαν κοιμαω doze; fall asleep
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
31:53
אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s)
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
וֵֽ wˈē וְ and
אלֹהֵ֤י ʔlōhˈê אֱלֹהִים god(s)
נָחֹור֙ nāḥôr נָחֹור Nahor
יִשְׁפְּט֣וּ yišpᵊṭˈû שׁפט judge
בֵינֵ֔ינוּ vênˈênû בַּיִן interval
אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s)
אֲבִיהֶ֑ם ʔᵃvîhˈem אָב father
וַ wa וְ and
יִּשָּׁבַ֣ע yyiššāvˈaʕ שׁבע swear
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
בְּ bᵊ בְּ in
פַ֖חַד fˌaḥaḏ פַּחַד trembling
אָבִ֥יו ʔāvˌiʸw אָב father
יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
31:53. Deus Abraham et Deus Nahor iudicet inter nos Deus patris eorum iuravit Iacob per Timorem patris sui Isaac
The God of Abraham, and the God of Nachor, the God of their father, judge between us. And jacob swore by the fear of his father Isaac.
31:53. May the God of Abraham, and the God of Nahor, the God of their father, judge between us.” Therefore, Jacob swore by the fear of his father Isaac.
31:53. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53: Заключительный акт союза — клятва именем Божьим — у Лавана и Иакова совершается различно: у первого в политеистическом, у последнего в чисто монотеистическом, теократическом смысле. Впрочем, упомянув о Боге Авраама и Боге Нахора, как двух различных богах, Лаван затем как бы поправляет себя, употребляя выражение «Бог отца их». «Страхом Исаака» ср. ст. 42.
Adam Clarke: Commentary on the Bible - 1831
31:53: The God of their father - As Laban certainly speaks of the true God here, with what propriety can he say that this God was the God of Terah, the father of Abraham and Nahor? It is certain that Terah was an idolater; of this we have the most positive proof, Jos 24:2. Because the clause is not in the Septuagint, and is besides wanting in some MSS., Dr. Kennicott considers it an interpolation. But there is no need of having recourse to this expedient if we adopt the reading אביכם abichem, Your father, for אביהם abihem, Their father, which is supported by several of Kennicott's and De Rossi's MSS., and is precisely the same form made use of by Laban, Gen 31:29, when addressing Jacob, and appears to me to be used here in the same way; for he there most manifestly uses the plural pronoun, when speaking only to Jacob himself.
It is therefore to be considered as a form of speech peculiar to Laban; at least we have two instances of his use of it in this chapter.
Jacob sware by the fear of his father Isaac - See Clarke on Gen 31:42 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:53: God of Abraham: Gen 11:24-29, Gen 11:31, Gen 17:7, Gen 22:20-24, Gen 24:3, Gen 24:4; Exo 3:6; Jos 24:2
their father: For avihem, "Their father," several manuscripts read avichem, "Your father," for Terah was an idolater (see note on Jos 24:2).
judge: Gen 16:5
sware: Gen 14:22, Gen 21:23, Gen 21:24, Gen 24:3, Gen 26:28-31
fear: Gen 31:42; Deu 6:13
Geneva 1599
31:53 The God of Abraham, and the God of (n) Nahor, the God of their father, judge betwixt us. And Jacob sware by the (o) fear of his father Isaac.
(n) Behold, how the idolaters mingle the true God with their false gods.
(o) Meaning, by the true God whom Isaac worshipped.
John Gill
31:53 The God of Abraham, and the God of Nahor, the God of their father, judge between us,.... And the father of these was Terah, so that the god of them was not the true God, and is not meant, at least not as truly worshipped; but the god or gods of Terah, Nahor and Abraham worshipped while idolaters, and Laban still continued to do, though perhaps not in so gross a manner as some did:
and Jacob swore by the fear of his father Isaac; that is, by the true God his father Isaac feared, served, and worshipped: or "but Jacob" (r), &c. which seems plainly to suggest, that the God whom Laban called upon to be a judge between them, should they break covenant, and swore by, and he whom Jacob swore by, were different; each swore by their own deities.
(r) "sed juravit", Junius & Tremellius, Piscator.
31:5431:54: Եւ եզեն Յակոբ զենլիս ՚ի լերինն, եւ կոչեաց զեղբարս իւր ուտել հաց. կերան եւ արբին, եւ ագա՛ն ՚ի լերին անդ։
54 Եւ Յակոբը երդուեց իր հայր Իսահակի երկիւղով: Յակոբը զոհ մատուցեց լերան վրայ եւ կանչեց իր եղբայրներին, որ հաց ուտեն: Նրանք կերան, խմեցին ու գիշերեցին լերան վրայ:
54 Յակոբ զոհեր մատուցանեց լերանը վրայ ու իր ազգականները հաց ուտելու հրաւիրեց եւ հաց կերան ու գիշերը լեռը մնացին։
Եւ եզեն Յակոբ զենլիս ի լերինն, եւ կոչեաց զեղբարս իւր ուտել հաց. կերան եւ արբին, եւ ագան ի լերին անդ:

31:54: Եւ եզեն Յակոբ զենլիս ՚ի լերինն, եւ կոչեաց զեղբարս իւր ուտել հաց. կերան եւ արբին, եւ ագա՛ն ՚ի լերին անդ։
54 Եւ Յակոբը երդուեց իր հայր Իսահակի երկիւղով: Յակոբը զոհ մատուցեց լերան վրայ եւ կանչեց իր եղբայրներին, որ հաց ուտեն: Նրանք կերան, խմեցին ու գիշերեցին լերան վրայ:
54 Յակոբ զոհեր մատուցանեց լերանը վրայ ու իր ազգականները հաց ուտելու հրաւիրեց եւ հաց կերան ու գիշերը լեռը մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
31:5454: И заколол Иаков жертву на горе и позвал родственников своих есть хлеб; и они ели хлеб и ночевали на горе.
31:54 וַ wa וְ and יִּזְבַּ֨ח yyizbˌaḥ זבח slaughter יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob זֶ֨בַח֙ zˈevaḥ זֶבַח sacrifice בָּ bā בְּ in † הַ the הָ֔ר hˈār הַר mountain וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call לְ lᵊ לְ to אֶחָ֖יו ʔeḥˌāʸw אָח brother לֶ le לְ to אֱכָל־ ʔᵉḵol- אכל eat לָ֑חֶם lˈāḥem לֶחֶם bread וַ wa וְ and יֹּ֣אכְלוּ yyˈōḵᵊlû אכל eat לֶ֔חֶם lˈeḥem לֶחֶם bread וַ wa וְ and יָּלִ֖ינוּ yyālˌînû לין lodge בָּ bā בְּ in † הַ the הָֽר׃ hˈār הַר mountain
31:54. immolatisque victimis in monte vocavit fratres suos ut ederent panem qui cum comedissent manserunt ibiAnd after he had offered sacrifices in the mountain, he called his brethren to eat bread. And when they had eaten, they lodged there:
54. And Jacob offered a sacrifice in the mountain, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mountain.
31:54. And after he had immolated sacrifices on the mountain, he called his brothers to eat bread. And when they had eaten, they lodged there.
31:54. Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.
Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount:

54: И заколол Иаков жертву на горе и позвал родственников своих есть хлеб; и они ели хлеб и ночевали на горе.
31:54
וַ wa וְ and
יִּזְבַּ֨ח yyizbˌaḥ זבח slaughter
יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob
זֶ֨בַח֙ zˈevaḥ זֶבַח sacrifice
בָּ בְּ in
הַ the
הָ֔ר hˈār הַר mountain
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
לְ lᵊ לְ to
אֶחָ֖יו ʔeḥˌāʸw אָח brother
לֶ le לְ to
אֱכָל־ ʔᵉḵol- אכל eat
לָ֑חֶם lˈāḥem לֶחֶם bread
וַ wa וְ and
יֹּ֣אכְלוּ yyˈōḵᵊlû אכל eat
לֶ֔חֶם lˈeḥem לֶחֶם bread
וַ wa וְ and
יָּלִ֖ינוּ yyālˌînû לין lodge
בָּ בְּ in
הַ the
הָֽר׃ hˈār הַר mountain
31:54. immolatisque victimis in monte vocavit fratres suos ut ederent panem qui cum comedissent manserunt ibi
And after he had offered sacrifices in the mountain, he called his brethren to eat bread. And when they had eaten, they lodged there:
31:54. And after he had immolated sacrifices on the mountain, he called his brothers to eat bread. And when they had eaten, they lodged there.
31:54. Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54: «Заколол Иаков жертву…» Еврейский толкователь толкует: «заклал животных для пиршества». О совместной трапезе Иакова с Лаваном и его спутниками говорится как здесь, так и выше, в ст. 46. Действительно, еврейский глагол zabach имеет, кроме специально-жертвенного значения, и вообще — закалывать (напр., в 1: Цар 28:24; 3: Цар 19:21), равно и zebach — не только жертва (обычно жертва мирная), но и трапеза вообще (Притч 17:1; Иез 39:17). Что здесь речь идет не о жертвоприношении, еврейские толкователи выводят из того, что все примирение Иакова с Лаваном носит характер неискренности. При аналогичном случае из жизни Исаака — при союзе с Авимелехом — имело место только пиршество (26:30). Но, конечно, Иаков мог принести и собственно жертву, благодарственную или, как позже в законе Моисеевом она называется, мирную (зебах шламим, Лев 6:11: и д.): то, что узаконил Моисей, могло и ранее жить в обычае и богослужебной практике народа.
Adam Clarke: Commentary on the Bible - 1831
31:54: Offered sacrifice upon the mount - It is very likely that Laban joined in this solemn religious rite, and that, having offered the blood and fat to God, they feasted upon the sacrifice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:54: offered sacrifice: or, killed beasts
did eat: Gen 21:8, Gen 26:30, Gen 37:25; Exo 18:12; Sa2 3:20, Sa2 3:21
John Gill
31:54 Then Jacob offered sacrifice upon the mount,.... On Mount Gilead, not in a religious way, in which he could not join with Laban, or admit him to it; but in a civil way he "slew a slaughter" (s), or rather made one; that is, as Jarchi explains it, he slew cattle for a feast, as it was usual to make feasts for the several parties concerned in covenant, see Gen 26:30,
and called his brethren, to eat bread; the, men that came with Laban, and him also, these he invited to his feast, for all sorts of food is called bread:
and they did eat bread, and tarried all night in the mount; this affair between Laban and Jacob had took up the whole day, at evening they feasted together upon the covenant being made, and then tarried all night to take their rest.
(s) "et mactavit mactationem", Drusius, Cartwright, Schmidt, Ainsworth.
John Wesley
31:54 And Jacob sware by the fear of his father Isaac - The God whom his father Isaac feared, who had never served other gods, as Abraham and Nahor had done.
31:5531:55: Եւ յարուցեալ Լաբան ՚ի վաղիւ անդր համբուրեաց զորդիս իւր եւ զդստերս իւր, եւ օրհնեաց զնոսա, եւ գնա՛ց. դա՛րձ արարեալ Լաբանայ ՚ի տեղի իւր[293]։[293] Յօրինակին պակասէր. Համբուրեաց զորդիս իւր եւ զդստերս իւր։
55 Լաբանն առաւօտեան վեր կացաւ, համբուրեց իր որդիներին ու դուստրերին, օրհնեց նրանց եւ վերադառնալով՝ գնաց իր բնակատեղին:
55 Եւ Լաբան առտուն կանուխ ելաւ ու իր որդիները ու իր աղջիկները համբուրեց ու օրհնեց զանոնք։ Ապա Լաբան գնաց ու իր տեղը դարձաւ։
Եւ յարուցեալ Լաբան ի վաղիւ անդր համբուրեաց զորդիս իւր եւ զդստերս իւր եւ օրհնեաց զնոսա, եւ գնաց` դարձ արարեալ Լաբանայ ի տեղի իւր:

31:55: Եւ յարուցեալ Լաբան ՚ի վաղիւ անդր համբուրեաց զորդիս իւր եւ զդստերս իւր, եւ օրհնեաց զնոսա, եւ գնա՛ց. դա՛րձ արարեալ Լաբանայ ՚ի տեղի իւր[293]։
[293] Յօրինակին պակասէր. Համբուրեաց զորդիս իւր եւ զդստերս իւր։
55 Լաբանն առաւօտեան վեր կացաւ, համբուրեց իր որդիներին ու դուստրերին, օրհնեց նրանց եւ վերադառնալով՝ գնաց իր բնակատեղին:
55 Եւ Լաբան առտուն կանուխ ելաւ ու իր որդիները ու իր աղջիկները համբուրեց ու օրհնեց զանոնք։ Ապա Լաբան գնաց ու իր տեղը դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
31:5555: И встал Лаван рано утром и поцеловал внуков своих и дочерей своих, и благословил их. И пошел и возвратился Лаван в свое место.
31:55 וַ wa וְ and יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early לָבָ֜ן lāvˈān לָבָן Laban בַּ ba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יְנַשֵּׁ֧ק yᵊnaššˈēq נשׁק kiss לְ lᵊ לְ to בָנָ֛יו vānˈāʸw בֵּן son וְ wᵊ וְ and לִ li לְ to בְנֹותָ֖יו vᵊnôṯˌāʸw בַּת daughter וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֶתְהֶ֑ם ʔeṯhˈem אֵת [object marker] וַ wa וְ and יֵּ֛לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יָּ֥שָׁב yyˌāšov שׁוב return לָבָ֖ן lāvˌān לָבָן Laban לִ li לְ to מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
31:55. Laban vero de nocte consurgens osculatus est filios et filias suas et benedixit illis reversus in locum suumBut laban arose in the night, and kissed his sons, and daughters, and blessed them: and returned to his place.
55. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.
31:55. In truth, Laban rose up in the night, and he kissed his sons and daughters, and he blessed them. And he returned to his place.
31:55. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.
And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place:

55: И встал Лаван рано утром и поцеловал внуков своих и дочерей своих, и благословил их. И пошел и возвратился Лаван в свое место.
31:55
וַ wa וְ and
יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early
לָבָ֜ן lāvˈān לָבָן Laban
בַּ ba בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יְנַשֵּׁ֧ק yᵊnaššˈēq נשׁק kiss
לְ lᵊ לְ to
בָנָ֛יו vānˈāʸw בֵּן son
וְ wᵊ וְ and
לִ li לְ to
בְנֹותָ֖יו vᵊnôṯˌāʸw בַּת daughter
וַ wa וְ and
יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless
אֶתְהֶ֑ם ʔeṯhˈem אֵת [object marker]
וַ wa וְ and
יֵּ֛לֶךְ yyˈēleḵ הלך walk
וַ wa וְ and
יָּ֥שָׁב yyˌāšov שׁוב return
לָבָ֖ן lāvˌān לָבָן Laban
לִ li לְ to
מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
31:55. Laban vero de nocte consurgens osculatus est filios et filias suas et benedixit illis reversus in locum suum
But laban arose in the night, and kissed his sons, and daughters, and blessed them: and returned to his place.
55. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.
31:55. In truth, Laban rose up in the night, and he kissed his sons and daughters, and he blessed them. And he returned to his place.
31:55. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
55: Лаван отдает последнюю дань своей родственной нежности к семейству Иакова и, поцеловав внуков и дочерей, возвращается в место свое, по Мидрашу — к идолам своим (Beresch. r. par. 74, s. 365).
Adam Clarke: Commentary on the Bible - 1831
31:55: Kissed his sons and his daughters - That is, his grandchildren, Jacob's eleven sons with Dinah their sister, and their mothers Leah and Rachel. All these he calls his children, Gen 31:43. And blessed them - prayed heartily for their prosperity, though we find from Gen 31:29 that he came having bound himself by a vow to God to do them some injury. Thus God turned his intended curse into a blessing.
The most important topics in this chapter have already been considered in the notes, and to those the reader is referred. Jacob's character we have already seen, and hitherto have met in it little to admire; but we shall soon find a blessed change both in his mind and in his conduct. Laban's character appears in almost every instance to disadvantage; he does not seem to be what we commonly term a wicked man, but he was certainly both weak and covetous; and covetousness extinguished in him, as it does in all its votaries, the principles of righteousness and benevolence, and the very charities of human life. Provided he could get an increase of property, he regarded not who was wronged or who suffered. In this case he hid himself even from his own bowels, and cared not that his own children should lack even the necessaries of life, provided he could increase his own store! How watchful should we be against this destructive, unnatural, and degrading vice! It is impossible for a man who loves money to love either God or man; and consequently he must be in the broad way that leads to destruction.
For the difficulties in the chronology of Jacob's sojourning in Padan-aram, I beg leave to refer to the following remarks.
Remarks upon Gen 31:38, etc., relative to the time spent by Jacob in the service of his father-in-law Laban, in Mesopotamia; from Dr. Kennicott. "If every reading which introduces but a single difficulty demands our attention, much greater must that demand be when several difficulties are caused by any one mistake, or any one mistranslation. Of this nature is the passage before us, which therefore shall be here considered more fully, especially as I have not already submitted to the learned any remarks upon this subject. Jacob's age at the time of his going to Laban, has (till very lately) been fixed, perhaps universally, at seventy-seven years. But I think it has been shown by the learned Mr. Skinner, in an excellent dissertation, (4th. 1765), that the number seventy-seven cannot here be right.
"Jacob was one hundred and thirty when he went down (with sixty-six persons) into Egypt. Joseph had then been governor ten years; and when made governor was thirty; therefore Jacob could not be more than ninety at the birth of Joseph. Now, upon supposition that Jacob was seventy-seven at going to Laban, and that he had no son till he was eighty-five, and that he, with eleven sons, left Laban at ninety-seven, there will follow these amongst other strange consequences which are enumerated by Mr. Skinner page 11, etc.:
1. Though Isaac and Esau married at forty, Jacob goes at seventy-seven to look for a wife, and agrees to marry her seven years after.
2. Issachar is born after the affair of the mandrakes, which Reuben finds and brings home when he (Reuben) was about four years old; that is, if Issachar was born before Joseph, agreeably to Gen 30:18, Gen 30:25.
3. Judah begets Er at thirteen; for in the first of the following tables Judah is born in Jacob's year eighty-eight, and Er in one hundred and two.
4. Er marries at nine, and is destroyed for profligacy. Er, born one hundred and two, marries in one hundred and eleven. See also Gen 38:7.
5. Onan marries at eight; for Onan, born in one hundred and three, marries in one hundred and eleven.
6. Shelah, being grown at ten, ought to be married; for Shelah, born in one hundred and four, is marriageable, but not married to Tamar in one hundred and fourteen. See Gen 38:14.
7. Pharez kept from marrying while young, yet has a son at thirteen; for Pharez, born in one hundred and fifteen, had two sons at going to Egypt in one hundred and thirty.
8. Esau goes to Ishmael and marries his daughter, after Jacob went to Laban at seventy-seven; though Ishmael died when Jacob was sixty-three.
9. If Jacob had no son till he was eighty-five, and if Joseph was born when his father was ninety, then the eleven sons and Dinah were born in five years.
Lastly, if Jacob had no son till eighty-five, and he went to Egypt at one hundred and thirty, with sixty-six persons, only forty-five years are allowed for his family; whereas the larger sum of sixty-five years seems necessary for the births of so many children and grandchildren. On this subject Le Clerc has pronounced, Hisce in rebus occurrunt nodi, quos nemo hactenus solvit; neque porro, ut opinor, solvet. There are difficulties here which have never been explained, and in my opinion never can be explained. But upon the single principle of Mr. Skinner, that Jacob went to Laban at fifty-seven, (instead of seventy-seven), these difficulties are solved. And it only remains to wish that some authority may be found to support this conjecture, thus strongly founded on the exigentia loci. The common opinion is formed by reckoning back from the age of Joseph, when governor of Egypt, to the time of his birth, and from the twenty years which Jacob was with Laban. This number, Mr. Skinner thinks, was originally forty; and I think that the Hebrew text as it now stands confirms the conjecture, and furnishes the very authority which is so much wanted.
"After Jacob had served Laban fourteen years for his two wives, where was Jacob to reside? Esau was still living; and Jacob might well be afraid of returning to him, till more years of absence had disarmed his resentment; and had the death of Esau happened, Jacob would then have been secure. But let us also remember that Isaac was still alive, and that Esau had determined to kill Jacob whenever their father should die. It would therefore be no wonder if Jacob should have desired to continue longer in Haran. And to carry this point more effectually, he might offer to take care of Laban's cattle, and to live in his neighborhood, upon such terms of advantage to Laban as could not easily be withstood. Lastly, when the good effects to Laban from this connection had been experienced, without profit, nay with some losses, to Jacob, for twenty years, Jacob might naturally grow tired of thus assisting Laban without providing for his own growing family. Accordingly we find that Jacob covenants with Laban for six years of more close attendance and service in Laban's own house, for which the wages were expressly settled. Agreeable to the preceding possibilities seems to have been the fact, Jacob living in Haran forty years, and in this manner: -
14 years in Laban's house, a covenant servant for his wives. 20 in Laban's neighborhood, as a friend. 6 in Laban's house, a covenant servant for cattle. 40 "Now the twenty concurrent years of neighbourly assistance, and the disjointed twenty of covenant service, seem both of them distinguished in the history itself. For upon Laban's pursuit of Jacob he mentions twenty years twice; which two sets of twenty, if really different, make forty. Each mention of the twenty years is introduced with the word זה zeh, which word, when repeated, is used by way of distinction; as when we say, this and that, the one or the other. Thus, Exo 14:20 : So that the one came not near the other. Ecc 6:5 : This hath more rest than the other. And with the two words at a great distance, Job 21:23 : One dieth; Job 21:25; and another dieth, etc. So here, in Gen 31:38, Jacob says to Laban, זה עשרים שנה אנכי עמך zeh esrim shanah anochi immach, during the One set of twenty years I was with thee, etc.; meaning the time in which he lived, not in Laban's house, but in his neighborhood; not as a servant, but a friend; after he had served in Laban's house fourteen years for his daughters, and before he served six years for his cattle. But then, as to the other twenty, he tells Laban, at Gen 31:41, varying the phrase very remarkably זה לי עשרים שנה בביתך עבדתיך zeh li esrim shanah bebeithecha abadticha, during the other twenty years (ל li) For Myself (for my own benefit) In Thy House; I served thee fourteen years, and six years, etc. And during this last period, though only six years, he charges Laban with changing his wages ten times. So that Jacob insists upon having well earned his wages through the twenty years when he served for hire; but he makes a far greater merit of having, for another twenty years, assisted him without wages, and even with some losses; and therefore, with particular propriety, he reminds Laban of that set of twenty years in the first place.
The following Tables, taken chiefly from Mr. Skinner, will greatly elucidate the true chronology of Jacob:
Table 1 - On Jacob's being at Haran only twenty years. 0 Jacob (and Esau) born. 40 Esau marries two wives, Hittites Gen 26:34. 63 Ishmael dies, aged 137 Gen 25:17. 77 Jacob goes to Haran. 84 marries Leah and Rachel Gen 29:20, Gen 29:21, Gen 29:27, Gen 29:28. 85 Reuben born of Leah 86 Simeon born of Leah Gen 29:32-35. 87 Levi born of Leah 88 Judah born of Leah 89 Dan born of Bilhah
Naphtali born of Bilhah
Gad born of Zilpah
Asher born of Zilpah
Issachar born of Leah
Zebulun and Dinah born of Leah 24. 91 Joseph born of Rachel 97 Jacob returns from Haran. 98 dwells in Succoth. 99 comes to Shalem, and continues there eight years 101 Judah marries Shuah's daughter. 102 Er born, - 103 Onan, - 104 Shelah. 106 Shechemites destroyed by Simeon and Levi. 107 Benjamin is born, and Rachel dies 108 Joseph sold when seventeen Gen 37:2. 111 Tamar married to Er, and immediately afterwards to Onan. 114 Tamar's incest with Judah. 115 Pharez and Zarah born to Judah. 120 Isaac dies, aged 180 Gen 35:28. 121 Joseph is made governor of Egypt Gen 41:46. 130 Jacob goes into Egypt Gen 47:9. 147 and dies. Gen 47:28; Gen 49:33.
Table 2 - On Jacob's Being at Haran Forty years. 0 Jacob (and Esau) born. 40 Esau marries two wives, Hittites Gen 26:34 57 Jacob goes to Haran. 58 Esau goes to Ishmael, and marries his daughter. Gen 28:9. 63 Ishmael dies, aged 137 Gen 25:17. 64 Jacob marries Leah and Rachel Gen 29:20, Gen 29:21, Gen 29:27, Gen 29:28. 65 Reuben born of Leah 66 Simeon born of Leah Gen 29:32-35. 67 Levi born of Leah 68 Judah born of Leah, Rachel, not bearing, gives Bilhah 69 Dan born of Bilhah 71 Naphtali born of BilhahLeah, not bearing, gives Zilpah24. 72 Gad born of Zilpah 74 Asher born of Zilpah 78 Reuben at 13 finds the mandrakes 79 Issachar born of Leah 81 Zebulun born of Leah 82 Dinah born of Leah 86 Judah at 18 marries Shuah's daughter. 87 Er born, - 88 Onan, - 89 Shelah. 91 Joseph born of Rachel. 97 Jacob comes from Haran to Succoth and Shalem.
Dinah defiled, and the Shechemites destroyed. 98 Benjamin is born, and Rachel dies. 103 Beriah, fourth son of Asher, born. 105 Tamar married to Er - 106 to Onan. 108 Joseph, at seventeen, is carried into Egypt. Gen 37:2. 109 Shelah, at twenty, not given to Tamar. 110 Pharez and Zarah born of Tamar, by Judah. 120 Isaac dies, aged 180 Gen 35:28. 121 Joseph, at thirty, governor of Egypt Gen 41:46. 123 Beriah, at twenty, marries. 125 Heber - 127 Malchiel - born to Beriah. 128 Pharez, at eighteen, marries. 129 Hezron - 130 Hamul - born to Pharez. 130 Benjamin, at thirty - two, has ten sons.
Jacob goes to Egypt Gen 47:9. 147 and dies Gen 47:28; Gen 49:33. * Not placed in order of time, Genesis 38.(57-71 = 14 years' service; 72-91 = 20 years' assistance)
"Our translation now is, Gen 31:38 : This Twenty Years Have I Been With Thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten. Gen 31:39. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night. Gen 31:40. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. Gen 31:41. Thus Have I Been Twenty Years In Thy House: I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my wages ten times.
"The alteration here recommended is this, Gen 31:38 : During The One Twenty Years I Was With Thee; thy ewes and thy she-goats have not cast their young, and the rams, etc., etc. Gen 31:41. During The Other Twenty Years For Myself, In Thy House, I served, etc. The same distinction is expressed in Gen 30:29 : Thou knowest how I have served thee, and how thy cattle was with me; i.e., how I behaved during the time I was with thee as thy servant, and how thy cattle fared during the time they were with me as thy friend.
"It must not be omitted that Archbishop Usher and Bishop Lloyd ascribe sons to Jacob very soon after his coming to Laban; nay, assert that he was married almost as soon as he came to Haran, instead of waiting seven years, as he most evidently did. And Mr. Jackson allows that some of the sons of Benjamin, who are expressly numbered as going into Egypt with Jacob, might be born in Egypt! From such distresses, and such contradictions, does the distinction of two sets of twenty years happily deliver us,"
Hoc temporis intervallo nemo concipere
poterit tot res contingere potuisse.
Spinosa.
In such a short space of time, it is impossible
that so many transactions could have taken place.
I shall leave this subject with chronologers and critics, and shall not attempt to decide on either opinion. That of Dr. Kennicott I think the most likely, and to it I have adapted the chronology in those cases to which it relates; but there are difficulties in both cases. See Clarke on Gen 38:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:55: and kissed: Gen 31:28, Gen 33:4; Rut 1:14
blessed: Gen 24:60, Gen 28:1; Num 23:5, Num 23:8, Num 23:11; Deu 23:5; Pro 16:7
returned: Gen 18:33, Gen 30:25; Num 24:25; Deu 32:36; Psa 76:10; Act 28:4, Act 28:5
Geneva 1599
31:55 And early in the morning Laban rose up, and kissed his sons and his daughters, and (p) blessed them: and Laban departed, and returned unto his place.
(p) We see that there is always some seed of the knowledge of God in the hearts of the wicked.
John Gill
31:55 And early in the morning Laban rose up,.... In order to prepare for, and set forward on his journey home:
and kissed his sons and his daughters; Jacob and his sons, who were his grandsons, and his daughters Rachel and Leah, with Dinah his granddaughter, as was the custom of relations and friends in those countries and times, at parting:
and blessed them; wished all happiness to them:
and Laban departed, and returned unto his place; to the city of Haran, where he dwelt; and after this we hear no more of him, nor of any transaction of his in life, or when and where he died, only his name is once mentioned by Jacob, Gen 32:4.