the Week of Proper 9 / Ordinary 14
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New Century Version
Genesis 31:53
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- CondensedParallel Translations
The God of Avraham, and the God of Nachor, the God of their father, judge between us." Then Ya`akov swore by the fear of his father, Yitzchak.
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.
May the God of Abraham and the God of Nahor, the God of their father judge between us." Then Jacob swore by the Fear of his father Isaac.
May the God of Abraham and the god of Nahor, the gods of their father, judge between us." Jacob took an oath by the God whom his father Isaac feared.
"The God of Abraham [your father] and the God of Nahor [my father], and the god [the image of worship] of their father [Terah, an idolater], judge between us." But Jacob swore [only] by [the one true God] the Fear of his father Isaac.
"The God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the fear of his father Isaac.
The God of Abraham, and the God of Nabor, and the God of their father be iudge betweene vs: But Iaakob sware by the feare of his father Izhak.
The God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the dread of his father Isaac.
My father Nahor, your grandfather Abraham, and their ancestors all worshiped the same God, and he will make sure that we each keep the agreement. Then Jacob made a promise in the name of the fearsome God his father Isaac had worshiped.
May the God of Avraham and also the god of Nachor, the god of their father, judge between us." But Ya‘akov swore by the One his father Yitz'chak feared.
The God of Abraham, and the God of Nahor, the God of their father, judge between us! And Jacob swore by the fear of his father Isaac.
May the God of Abraham, the God of Nahor, and the God of their ancestors judge us guilty if we break this agreement." Jacob's father, Isaac, called God "Fear." So Jacob used that name to make the promise.
The God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the Fear of his father Isaac,
The God of Abraham and the God of Nahor and the God of our forefathers judge between us. And Jacob swore by the reverence of his father Isaac.
The God of Abraham and the God of Nahor will judge between us." Then, in the name of the God whom his father Isaac worshiped, Jacob solemnly vowed to keep this promise.
The God of Abraham, and the gods of Nahor—the gods of their father—will judge between us.” And Jacob swore by the Fear of his father Isaac.
The God of Abraham, the God of Nahor, the God of their father, let judge between us. And Jacob swore by the Fear of his father Isaac.
The God of Abraham, and the God of Nahor, and the God of their fathers, be iudge betwene vs. And Iacob sware vnto him by the feare 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.
May the God of Abraham and the God of Nahor, the God of their father, be our judge. Then Jacob took an oath by the Fear of his father Isaac.
The God of Abraham, and the God of Nachor, and the God of theyr father, be iudge betwixt vs. And Iacob sware by the feare of his father Isahac.
The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us.' And Jacob swore by the Fear of his father Isaac.
The God of Abraham, and the God of Nahor, the God of their father, iudge betwixt vs. And Iacob sware by the feare of his father Isaac.
The God of Abraam and the God of Nachor judge between us; and Jacob swore 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.
May the God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the One feared by his father Isaac.
God of Abraham, and God of Nachor, God of the fadir of hem, deme bitwixe vs. Therfor Jacob swoor by the drede of his fadir Ysaac;
the God of Abraham and the God of Nahor, doth judge between us -- the God of their father,' and Jacob sweareth by the Fear of his father Isaac.
May the God of Abraham and the God of Nahor judge between us. And Jacob swore 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 swore by the fear of his father Isaac.
The God of Abraham, and the God of Nahor, the God of their father, judge between us." Then Jacob swore by the fear of his father, Isaac.
The God of Abraham, the God of Nahor, and the God of their father judge between us." And Jacob swore by the Fear of his father Isaac.
I call on the God of our ancestors—the God of your grandfather Abraham and the God of my grandfather Nahor—to serve as a judge between us." So Jacob took an oath before the fearsome God of his father, Isaac, to respect the boundary line.
The God of Abraham, the God of Nahor, the God of their father, judge between us." So Jacob promised by the fear of his father Isaac.
May the God of Abraham and the God of Nahor"—the God of their father—"judge between us." So Jacob swore by the Fear of his father Isaac,
The Gods of Abraham and the Gods of Nahor judge betwixt us - the Gods of their fathers. And Jacob sware by the Dread of his father 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:
The God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the Fear of his father Isaac,
"The God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the fear of his father Isaac.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God of Abraham: Genesis 11:24-29, Genesis 11:31, Genesis 17:7, Genesis 22:20-24, Genesis 24:3, Genesis 24:4, Exodus 3:6, Joshua 24:2
their father: For avihem, "Their father," several manuscripts read avichem, "Your father," for Terah was an idolater - see note on Joshua 24:2.
judge: Genesis 16:5
sware: Genesis 14:22, Genesis 21:23, Genesis 21:24, Genesis 24:3, Genesis 26:28-31
fear: Genesis 31:42, Deuteronomy 6:13
Reciprocal: Genesis 21:32 - General Genesis 29:5 - son of Genesis 31:5 - the God Genesis 31:29 - the God Genesis 32:9 - O God Genesis 46:1 - unto Judges 11:10 - be witness Judges 11:27 - be judge 1 Samuel 24:21 - Swear 1 Kings 18:36 - Lord God 1 Chronicles 12:17 - God Psalms 7:8 - judge Isaiah 8:13 - and let him Isaiah 45:23 - every tongue Hebrews 6:16 - an oath
Cross-References
Terah took his son Abram, his grandson Lot (Haran's son), and his daughter-in-law Sarai (Abram's wife) and moved out of Ur of Babylonia. They had planned to go to the land of Canaan, but when they reached the city of Haran, they settled there.
But Abram said to the king of Sodom, "I make a promise to the Lord , the God Most High, who made heaven and earth.
Then Sarai said to Abram, "This is your fault. I gave my slave girl to you, and when she became pregnant, she began to treat me badly. Let the Lord decide who is right—you or me."
And I will make an agreement between me and you and all your descendants from now on: I will be your God and the God of all your descendants.
Then Jacob saw the Lord standing above the ladder, and he said, "I am the Lord , the God of Abraham your grandfather, and the God of Isaac. I will give you and your descendants the land on which you are now sleeping.
The Lord said to Jacob, "Go back to the land where your ancestors lived, and I will be with you."
So Jacob told Rachel and Leah to meet him in the field where he kept his flocks.
And Jacob tricked Laban the Aramean by not telling him he was leaving.
so he gathered his relatives and began to chase him. After seven days Laban found him in the mountains of Gilead.
That night God came to Laban the Aramean in a dream and said, "Be careful! Do not say anything to Jacob, good or bad."
Gill's Notes on the Bible
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 ××ש××¢ "sed juravit", Junius & Tremellius, Piscator.
Barnes' Notes on the Bible
- Jacobâs Flight from Haran
19. תרפ×× teraÌpıÌym, 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 âto live well,â intransitively (Gesenius, Roedig.), âto nourish,â transitively (Furst). The teraphim were symbols or representatives of the Deity, as Laban calls them his gods. They seem to have been busts (ÏÏοÏÎ¿Î¼Î±Î¹Ì protomai, Aquila) of the human form, sometimes as large as life 1 Samuel 19:13. Those of full size were probably of wood; the smaller ones may have been of metal. In two passages Judges 17:1-13; Judges 18:0; Hosea 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 Genesis 30:27; Zechariah 10:2. The employment of them in the worship of God, which Laban seems to have inherited from his fathers Joshua 24:2, is denounced as idolatry 1 Samuel 15:23; and hence, they are classed with the idols and other abominations put away by Josiah 2 Kings 23:24.
47. ש××××Ö¼×ª× ××ר yegar-sÌaÌhaÌduÌtaÌ', Jegar-sahadutha, âcairn of witnessâ in the Aramaic dialect of the old Hebrew or Shemite speech. ×××¢× galâeÌd, Galâed; and ×××¢× gıÌlâaÌd, Gilâad, âcairn of witnessâ in Hebrew especially so called (see Genesis 11:1-9).
49. ××¦×¤× mıÌtspaÌh, Mizpah, âwatch-tower.â
Jacob had now been twenty years in Labanâs 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.
Genesis 31:1-13
Circumstances at length induce Jacob to propose flight to his wives. His prosperity provokes the envy and slander of Labanâs 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 - âthat with all my might I served your father.â 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. âYour father deceived me, and changed my wages ten times;â 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. âGod suffered him not to hurt me.â 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.
Genesis 31:14-19
His wives entirely accord with his view of their fatherâs 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 daysâ journey, shearing his sheep. âRachel stole the teraphim.â 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 familyâs superstitious reverence, 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.
Genesis 31:20-24
Laban hears of his flight, pursues, and overtakes him. âStole the heart,â κλεÌÏÏειν Î½Î¿Ï Íν 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, Labanâs flocks were on the other side of Haran. âToward mount Gilead;â about three hundred miles from the Frat. âOn the third day.â This shows that Labanâs flocks kept by his sons were still three daysâ journey apart from Jacobâs. His brethren - his kindred and dependents. âSeven daysâ journey.â 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. âNot to speak from good to badâ is merely to abstain from language expressing and prefacing violence.
Genesis 31:25-32
Labanâs expostulation and Jacobâs 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.
Genesis 31:33-42
After the search for the teraphim has proved vain, Jacob warmly upbraids Laban. âThe camelâs saddle.â 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 Leviticus 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. âMy brethren and thy brethrenâ - their common kindred. Jacob recapitulates his services in feeling terms. âBy day the drought;â caused by the heat, which is extreme during the day, while the cold is not less severe in Palestine during the night. âThe fear of Isaacâ - the God whom Isaac fears. Judged - requited by restraining thee from wrong-doing.
Genesis 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. âJegar-sahadutha.â 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 Jelâad, though the original spot was further north.
Genesis 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 Deuteronomy 3:12-13, and is noticed in Judges 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. âThe God of Abraham, Nahor, and Terah.â 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 Labanâs notions of God and his worship. The common sacrifice and the common meal ratify the covenant of reconciliation.
Clarke's Notes on the Bible
Verse Genesis 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, Joshua 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 ××××× abichem, YOUR father, for ××××× 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, Genesis 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. — Genesis 31:42.
