the Fourth Week after Easter
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Genesis 31:37
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Now that you have felt around in all my stuff, what have you found of all your household stuff? Set it here before my relatives and your relatives, that they may judge between us two.
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.
For you have searched all my possessions and what did you find among all the possessions of my household? Set it before my kinsmen and your kinsmen that they may decide between the two of us!
You have looked through everything I own, but you have found nothing that belongs to you. If you have found anything, show it to everyone. Put it in front of your relatives and my relatives, and let them decide which one of us is right.
"Although you have searched through all my possessions, what have you found of your household goods? Put it here before my relatives and your relatives, so that they may decide [who has done right] between the two of us.
"Though you have searched through all my property, what have you found of all your household property? Set it here in front of my relatives and your relatives, so that they may decide between the two of us.
Seeing thou hast searched all my stuffe, what hast thou foud of all thine houshold stuffe? put it here before my brethren & thy brethren, that they may iudge betweene vs both.
Though you have felt through all my goods, what have you found of all your household goods? Place it here before my relatives and your relatives, that they may decide between us two.
After searching through everything I have, did you find anything of yours? If so, put it here, where your relatives and mine can see it. Then we can decide what to do.
You have felt around in all my stuff, but what have you found of all your household goods? Put it here, in front of my kinsmen and yours, so that they can render judgment between the two of us!
Whereas thou hast explored all my baggage, what hast thou found of all thy household stuff? Set [it] here before my brethren and thy brethren, and let them decide between us both.
You looked through everything I own and found nothing that belongs to you. If you found something, show it to me. Put it here where our men can see it. Let our men decide which one of us is right.
For you have felt through all my goods; what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two.
Behold you have searched all my baggage, and what have you found of all your household articles? Put it here before my brethren and your brethren, that they may judge between us both.
Now that you have searched through all my belongings, what household article have you found that belongs to you? Put it out here where your men and mine can see it, and let them decide which one of us is right.
You’ve searched all my possessions! Have you found anything of yours? Put it here before my relatives and yours, and let them decide between the two of us.
For you have felt around all my articles; what have you found from all the articles of your house? Set it here before my brothers and your brothers and let them decide between the two of us.
Thou hast searched all my housholde stuff, & what hast thou founde of thy housholde stuff? Laye it here before my brethren & thyne, yt they maye iudge betwene vs both.
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.
Now that you have made search through all my goods, what have you seen which is yours? Make it clear now before my people and your people, so that they may be judges between us.
Thou hast tossed vp all my stuffe, and what hast thou founde of all thy householde stuffe? put it here before thy brethren and my brethren, that they may iudge betwixt vs both.
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.
Whereas thou hast searched all my stuffe, what hast thou found of all thy houshold stuffe? set it here before my brethren, and thy brethren, that they may iudge betwixt vs both.
and that thou hast searched all the furniture of my house? what hast thou found of all the furniture of thine house? set it here between thy relations and my relations, and let them decide between us two.
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.
You have searched all my goods! Have you found anything that belongs to you? Put it here before my brothers and yours, that they may judge between the two of us.
and hast souyt al `the portenaunce of myn hous? What `hast thou founde of al the catel of thin hows? Putte thou here bifore my britheren and thi britheren, and deme thei betwixe me and thee.
for thou hast felt all my vessels: what hast thou found of all the vessels of thy house? set here before my brethren, and thy brethren, and they decide between us both.
Whereas you have felt all about my stuff, what have you found of all your household stuff? Set it here before my brothers and your brothers, that they may judge between us two.
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.
Now that you have felt around in all my stuff, what have you found of all your household stuff? Set it here before my relatives and your relatives, that they may judge between us two.
Although you have searched all my things, what part of your household things have you found? Set it here before my brethren and your brethren, that they may judge between us both!
You have rummaged through everything I own. Now show me what you found that belongs to you! Set it out here in front of us, before our relatives, for all to see. Let them judge between us!
What things of your house have you found by looking through all that belongs to me? Set it here in front of my brothers and your brothers, so they may judge between us.
Although you have felt about through all my goods, what have you found of all your household goods? Set it here before my kinsfolk and your kinsfolk, so that they may decide between us two.
Now that thou hast felt about among all my goods, what hast thou found of the goods of thine own house? Set it out here, right before my brethren and thy brethren, - that they may give sentence betwixt us two.
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.
Although you have felt through all my goods, what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two.
"Though you have felt through all my goods, what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
set it here: Genesis 31:32, Joshua 7:23, 1 Samuel 12:3, 1 Samuel 12:4, Matthew 18:16, 1 Corinthians 6:4, 1 Corinthians 6:5, 1 Thessalonians 2:10, Hebrews 13:18, 1 Peter 2:12, 1 Peter 3:16
Reciprocal: Genesis 30:33 - righteousness Genesis 31:46 - brethren Proverbs 11:6 - righteousness Titus 2:10 - showing
Cross-References
The Lord said to Jacob, "Return to the land of your fathers and to your relatives. I will be with you."
So Jacob sent a message for Rachel and Leah to come to the field where his flocks were.
There he said to them, "I can tell that your father's attitude toward me has changed, but the God of my father has been with me.
Whoever has taken your gods will be put to death! In the presence of our relatives identify whatever is yours and take it." (Now Jacob did not know that Rachel had stolen them.)
They took it all from the middle of the tent, brought it to Joshua and all the Israelites, and placed it before the Lord .
But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established .
You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe.
Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect.
and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.
Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you.
Gill's Notes on the Bible
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.
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.
