Genesis 31:17 [study!]
American Standard Version (ASV 1901) 
Then Jacob rose up, and set his sons and his wives upon the camels;
King James Version (KJV 1769)
Then Jacob rose up, and set his sons and his wives upon camels;
New American Standard Bible (NASB ©1995)
Then Jacob arose and put his children and his wives upon camels;
Webster's Revision of the KJB (WEB 1833)
Then Jacob arose, and set his sons and his wives upon camels;
Darby's Translation (DBY 1890)
And Jacob rose up, and set his sons and his wives upon camels,
Rotherham's Emphasized Bible (EBR 1902)
So Jacob arose,and mounted his sons and his wives on the camels;
Young's Literal Translation (YLT 1898)
And Jacob riseth, and lifteth up his sons and his wives on the camels,
Douay-Rheims Challoner Revision (DR 1750)
Then Jacob rose up, and having set his children and wives upon camels, went his way.
Original King James Bible (AV 1611) 
Then Iacob rose vp, and set his sonnes and his wiues vpon camels.
Brenton Greek Septuagint (LXX, Restored Names)
And Jacob arose and took his wives and his children up on the camels;
Full Hebrew Names / Holy Name KJV (2008)  
Then Yaaqov rose up, and set his sons and his wives upon camels;
; heel catcher
(that is, supplanter); Jaakob
, the Israelitish patriarch.
A primitive root; to rise
(in various applications, literally, figuratively, intensively and causatively).
Stem - Qal (See H8851
Mood - Imperfect (See H8811
Count - 19885
A primitive root; to lift
, in a great variety of applications, literally and figuratively, absolutely and relatively.
Stem - Qal (See H8851
Mood - Imperfect (See H8811
Count - 19885
Apparently contracted from H0226
in the demonstrative sense of entity
; properly self
(but generally used to point out more definitely the object of a verb or preposition, even
; a son
(as a builder
of the family name), in the widest sense (of literal and figurative relationship, including grandson
, etc., (like H0001
and his wives
The first form is the feminine of H0376
; the second form is an irregular plural; a woman
(used in the same wide sense as H0582
Properly the same as H5920
used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above
, or against
(yet always in this last relation with a downward aspect) in a great variety of applications.
Apparently from H1580
(in the sense of labor
or burden bearing
_ _ 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.
_ _ 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 (Genesis 31:19), 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, Genesis 31:18. 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 (Genesis 31:19) and carried them away with her. The Hebrew calls them teraphiam. 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, Isaiah 46:1, Isaiah 46:2.
_ _ 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, Genesis 31:23. 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 (Genesis 31:24), that is, to say nothing against his going on with his journey, for that it proceeded from the Lord. The same Hebraism we have, Genesis 24:50. 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 (Exodus 15:9); 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 33:15, Job 33:16. 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, Esther 9:1.
- upon camels:
Genesis 24:10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master [were] in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
Genesis 24:61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
1 Samuel 30:17 And David smote them from the twilight even unto the evening of the next day: and there escaped not a man of them, save four hundred young men, which rode upon camels, and fled.
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