Kejadian 31:37

Bahasa Indonesia Sehari-hari

Engkau telah menggeledah segala barangku, sekarang apakah yang kautemui dari segala barang rumahmu? Letakkanlah di sini di depan saudara-saudaraku dan saudara-saudaramu, supaya mereka mengadili antara kita berdua.

Parallel Translations

Alkitab Terjemahan Baru
Engkau telah menggeledah segala barangku, sekarang apakah yang kautemui dari segala barang rumahmu? Letakkanlah di sini di depan saudara-saudaraku dan saudara-saudaramu, supaya mereka mengadili antara kita berdua.

Alkitab Terjemahan Lama
Apabila diraba-raba olehmu akan segala barang-barangku, apakah yang telah kaudapat dari pada segala benda isi rumahmu? Letakkanlah dia di sini di hadapan segala saudaraku dan saudaramu, biar dihukumkan oleh mereka itu antara kita berdua.

Contextual Overview

³⁶ And Iacob was wroth, and chode with Laban. Iacob also aunswered and sayd to him: what haue I trespassed? or what haue I offended thee, that thou doest sore pursue after me? ³⁷ 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. ³⁸ Behold, this twentie yere haue I ben with thee, thy sheepe and thy goates haue not ben barren, and the rammes of thy flocke haue I not eaten. ³⁹ Whatsoeuer was torne [of beastes] I brought it not vnto thee, but made it good my selfe: of my hande diddest thou require it that was stolen by day or nyght. ⁴⁰ I was in suche case, that by day the heate consumed me, and the frost by nyght, and my slepe departed from mine eyes. ⁴¹ Thus haue I ben twentie yere in thy house, and serued thee fourteene yeres for thy two daughters, and sixe yere for thy sheepe, and thou hast chaunged my rewarde ten tymes. ⁴² And except the God of my father, the God of Abraham, and the feare of Isahac had ben with me, surely thou haddest sent me away nowe all emptie: but God behelde my tribulation and the labour of my handes, and rebuked [thee] yesternyght.

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

Genesis 31:3
And the Lorde sayde vnto Iacob: turne agayne into the lande of thy fathers, and to thy kynrede, and I wyll be with thee.

Genesis 31:4
Therfore Iacob sent, & called Rachel and Lea to the fielde vnto his flocke,

Genesis 31:5
And sayde vnto them: I see your fathers countenauce that it is not toward me as it was wont to be: but the God of my father hath ben with me.

Genesis 31:32
But with whomsoeuer thou findest thy gods, let hym dye. Here before our brethren, seeke that thyne is by me, and take it to thee: But Iacob wyst not that Rachel had stolen them.

Joshua 7:23
Therfore they toke them out of the middest of his tent, and brought them vnto Iosuah, and vnto all the children of Israel, and layed them out before the Lorde.

Matthew 18:16
But yf he heare thee not, then take yet with thee one or two: that in the mouth of two or three witnesses, euery worde may be stablyshed.

1 Thessalonians 2:10
Ye [are] witnesses, & God [also] howe holyly, and iustly, and vnblameably, we behaued our selues among you that beleue.

Hebrews 13:18
Pray for vs: For we trust we haue a good conscience, in all thynges wyllyng to lyue honestlie.

1 Peter 2:12
And see that ye haue honest conuersation among the gentiles: that where as they backbite you as euyll doers, they may by your good workes whiche they shall see, prayse God in the day of visitation.

1 Peter 3:16
And that with mekenesse and feare, hauyng a good conscience: that where as they backebite you as euyll doers, they may be ashamed that falsely accuse your good conuersation in Christe.

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 כל כלי "omnia vasa mea", Montanus, Munster, Vatablus, Drusius, Schmidt.

Barnes' Notes on the Bible

- Jacob’s Flight from Haran

19. תרפים t^erāpı̂ym, 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 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. שׂהדוּתא יגר y^egar-śâhădûtā', Jegar-sahadutha, “cairn of witness” in the Aramaic dialect of the old Hebrew or Shemite speech. גלעד gal‛ēd, Gal‘ed; and גלעד gı̂l‛ād, Gil‘ad, “cairn of witness” in Hebrew especially so called (see Genesis 11:1-9).

49. מצפה mı̂tspâh, 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.

Genesis 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.

Genesis 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 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. “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.

Genesis 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.

Genesis 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 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. “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.

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. “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.

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. “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.