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Bahasa Indonesia Sehari-hari
Kejadian 31:55
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BakerEncyclopedias:
- CondensedParallel Translations
Keesokan harinya pagi-pagi Laban mencium cucu-cucunya dan anak-anaknya serta memberkati mereka, kemudian pulanglah Laban kembali ke tempat tinggalnya.
Maka pagi-pagi bangunlah Laban, diciumnya anak-anaknya laki-laki dan perempuan serta diberkatinya akan mereka itu, lalu Labanpun berjalanlah pulang ke tempatnya.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
and kissed: Genesis 31:28, Genesis 33:4, Ruth 1:14
blessed: Genesis 24:60, Genesis 28:1, Numbers 23:5, Numbers 23:8, Numbers 23:11, Deuteronomy 23:5, Proverbs 16:7
returned: Genesis 18:33, Genesis 30:25, Numbers 24:25, Deuteronomy 32:36, Psalms 76:10, Acts 28:4, Acts 28:5
Reciprocal: Genesis 26:31 - betimes Genesis 48:10 - kissed Exodus 18:27 - General 2 Samuel 19:39 - kissed Barzillai 2 Kings 10:15 - saluted
Cross-References
And the Lorde went his way assoone as he had left communyng with Abraham, and Abraham [also] turned vnto his place.
And they blessed Rebecca, and sayde vnto her: thou art our sister, growe into thousande thousandes, and thy seede possesse the gate of his enemies.
And so Isahac called Iacob, and blessed him, and charged him, and sayde vnto hym: See thou take not a wyfe of the daughters of Chanaan:
Assoone as Rachel had borne Ioseph, Iacob sayde to Laban: Send me away, that I maye go vnto my owne place, and to my countrey.
Therfore Iacob sent, & called Rachel and Lea to the fielde vnto his flocke,
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.
And hast not suffred me to kysse my chyldren and my daughters? thou wast a foole nowe in so doyng.
And Laban aunswered and sayd vnto Iacob: these daughters are my daughters, and these chyldren are my chyldren, & these sheepe are my sheepe, and all that thou seest is myne: and what can I do this day vnto these my daughters, or vnto their children which they haue borne?
Esau ranne to meete hym, and imbraced him, and fel on his necke, and kissed him, and they wept.
And the Lorde put a saying in Balaams mouth, and sayde: Go agayne to Balac, and say on this wyse.
Gill's Notes on the Bible
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, Genesis 32:4.
Barnes' Notes on the Bible
- Jacob’s Flight from Haran
19. תרפים terāpı̂ym, 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 yegar-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.
Clarke's Notes on the Bible
Verse Genesis 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, Genesis 31:43. And blessed them - prayed heartily for their prosperity, though we find from Genesis 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 Genesis 31:38, c., 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, (4to. 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, c.:
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 Genesis 30:18; Genesis 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 Genesis 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 Genesis 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 neighbourhood, 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 his wives.
20 in Laban's neighbourhood, as a friend.
6 in Laban's house, a covenant servant 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, Exodus 14:20: So that the one came not near the other. Ecclesiastes 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, c. So here, in Genesis 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, c. meaning the time in which he lived, not in Laban's house, but in his neighbourhood 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 Genesis 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, c. 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...........Genesis 26:34.
63 Ishmael dies, aged 137.....................Genesis 25:17.
77 Jacob goes to Haran.
84 marries Leah and Rachel.................Genesis 29:20; Genesis 29:21; Genesis 29:27; Genesis 29:28.
85 REUBEN born of Leah *
86 SIMEON do. *.....................Genesis 29:32-35.
87 LEVI do. *
88 JUDAH do. *
89 Dan born of Bilhah *
Naphtali do.
Gad born of Zilpah *
Asher do. ...............Genesis 30:6-24.
ISSACHAR born of Leah *
ZEBULUN and Dinah do.
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.................Genesis 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.......................Genesis 35:28.
121 Joseph is made governor of Egypt...........Genesis 41:46.
130 Jacob goes into Egypt............................Genesis 47:9.
147 and dies................................Genesis 47:28; Genesis 49:33.
TABLE II .- On Jacob's being at Haran forty years.
0 Jacob (and Esau) born.
40 Esau marries two wives, Hittites...........Genesis 26:34.
1 57 Jacob goes to Haran.
4 58 Esau goes to Ishmael, and marries his daughter.Genesis 28:9.
y 63 Ishmael dies, aged 137...................Genesis 25:17.
e 64 Jacob marries Leah and Rachel.................Genesis 29:20; Genesis 29:21; Genesis 29:27; Genesis 29:28.
a 65 Reuben born of Leah *
r 66 Simeon do. *...................Genesis 29:32-35.
s 67 Levi do. *
68 Judah do. *
s Rachel, not bearing, gives Bilhah *
v 69 Dan born of Bilhah
c 71 Naphtali do.
Leah, not bearing, gives Zilpah
2 *...Genesis 30:6-24.
0 72 Gad born of Zilpah *
y 74 Asher do.
r 78 Reuben at 13 finds the mandrakes
s 79 Issachar born of Leah
- 81 Zebulun do. 82 Dinah *
a 86 Judah at 18 marries Shuah's daughter.***
s 87 Er born, - 88 Onan, - 89 Shelah.
s 91 Joseph born of Rachel.
t
6 ..................years service for cattle.
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..Genesis 37:2.
109 Shelah, at twenty, not given to Tamar.
110 Pharez and Zarah born of Tamar, by Judah.
120 Isaac dies, aged 180.....................Genesis 35:28.
121 Joseph, at thirty, governor of Egypt.....Genesis 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...........................Genesis 47:9.
147 and dies............................Genesis 47:28; Genesis 49:33.
*** Not placed in order of time, Genesis 38:0.
57-71 = 14 years' service.
72-91 = 20 years' assistance.
"Our translation now is, Genesis 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. Genesis 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.Genesis 31:40. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.Genesis 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, Genesis 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, c., c.Genesis 31:41. DURING THE OTHER TWENTY YEARS FOR MYSELF, IN THY HOUSE, I served, &c. The same distinction is expressed in Genesis 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. Genesis 38:1.
