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Genesis 31:25 [study!]

American Standard Version (ASV 1901) [2]
— And Laban came up with Jacob. Now Jacob had pitched his tent in the mountain: and Laban with his brethren encamped in the mountain of Gilead.
King James Version (KJV 1769)
— Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.
New American Standard Bible (NASB ©1995)
— Laban caught up with Jacob. Now Jacob had pitched his tent in the hill country, and Laban with his kinsmen camped in the hill country of Gilead.
Webster's Revision of the KJB (WEB 1833)
— Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban, with his brethren, pitched in the mount of Gilead.
Darby's Translation (DBY 1890)
— And Laban came up with Jacob; and Jacob had pitched his tent on the mountain; Laban also with his brethren pitched on mount Gilead.
Rotherham's Emphasized Bible (EBR 1902)
— So then Laban came up with Jacob,—Jacob, having pitched his tent in the mountain, Laban, also, with his brethren, pitched in the mountain of Gilead.
Young's Literal Translation (YLT 1898)
— And Laban overtaketh Jacob; and Jacob hath fixed his tent in the mount; and Laban with his brethren have fixed [theirs] in the mount of Gilead.
Douay-Rheims Challoner Revision (DR 1750)
— Now Jacob had pitched his tent in the mountain: and when he, with his brethren, had overtaken him, he pitched his tent in the same mount of Galaad.
Original King James Bible (AV 1611) [2]
— Then Laban ouertooke Iacob. Now Iacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount [of] Gilead.
Brenton Greek Septuagint (LXX, Restored Names)
— And Laban overtook Jacob; and Jacob pitched his tent in the mountain; and Laban stationed his brothers in the mount Gilead{gr.Galaad}.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then Lavan overtook Yaaqov. Now Yaaqov had pitched his tent in the mount: and Lavan with his brethren pitched in the mount of Gilad.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then Lävän לָבָן 3837
{3837} Prime
לָבָן
Laban
{law-bawn'}
The same as H3836; Laban, a Mesopotamian; also a place in the Desert.
overtook 5381
{5381} Prime
נָשַׂג
nasag
{naw-sag'}
A primitive root; to reach (literally or figuratively).
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
x853
(0853) Complement
אֵת
'eth
{ayth}
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 or namely).
Ya`áköv יַעֲקֹב. 3290
{3290} Prime
יַעֲקֹב
Ya`aqob
{yah-ak-obe'}
From H6117; heel catcher (that is, supplanter); Jaakob, the Israelitish patriarch.
Now Ya`áköv יַעֲקֹב 3290
{3290} Prime
יַעֲקֹב
Ya`aqob
{yah-ak-obe'}
From H6117; heel catcher (that is, supplanter); Jaakob, the Israelitish patriarch.
had pitched 8628
{8628} Prime
תָּקַע
taqa`
{taw-kah'}
A primitive root; to clatter, that is, slap (the hands together), clang (an instrument); by analogy to drive (a nail or tent pin, a dart, etc.); by implication to become bondsman (by handclasping).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
x853
(0853) Complement
אֵת
'eth
{ayth}
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 or namely).
his tent 168
{0168} Prime
אֹהֶל
'ohel
{o'-hel}
From H0166; a tent (as clearly conspicuous from a distance).
in the mount: 2022
{2022} Prime
הַר
har
{har}
A shortened form of H2042; a mountain or range of hills (sometimes used figuratively).
and Lävän לָבָן 3837
{3837} Prime
לָבָן
Laban
{law-bawn'}
The same as H3836; Laban, a Mesopotamian; also a place in the Desert.
with x854
(0854) Complement
אֵת
'eth
{ayth}
Probably from H0579; properly nearness (used only as a preposition or adverb), near; hence generally with, by, at, among, etc.
his brethren 251
{0251} Prime
אָח
'ach
{awkh}
A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H0001)).
pitched 8628
{8628} Prime
תָּקַע
taqa`
{taw-kah'}
A primitive root; to clatter, that is, slap (the hands together), clang (an instrument); by analogy to drive (a nail or tent pin, a dart, etc.); by implication to become bondsman (by handclasping).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
in the mount 2022
{2022} Prime
הַר
har
{har}
A shortened form of H2042; a mountain or range of hills (sometimes used figuratively).
of Gil`äð גִּלעָד. 1568
{1568} Prime
גִּלְעָד
Gil`ad
{ghil-awd'}
Probably from H1567; Gilad, a region East of the Jordan; also the name of three Israelites.
Jamieson-Fausset-Brown Commentary

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Matthew Henry's Commentary

Genesis 31:25-35

_ _ We have here the reasoning, not to say the rallying, that took place between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead, Genesis 31:25. Here is,

_ _ I. The high charge which Laban exhibited against him. He accuses him,

_ _ 1. As a renegade that had unjustly deserted his service. To represent Jacob as a criminal, he will have it thought that he intended kindness to his daughters (Genesis 31:27, Genesis 31:28), that he would have dismissed them with all the marks of love and honour that could be, that he would have made a solemn business of it, would have kissed his little grandchildren (and that was all he would have given them), and, according to the foolish custom of the country, would have sent them away with mirth, and with songs, with tabret, and with harp: not as Rebekah was sent away out of the same family, above 120 years before, with prayers and blessings (Genesis 24:60), but with sport and merriment, which was a sign that religion had very much decayed in the family, and that they had lost their seriousness. However, he pretends they would have been treated with respect at parting. Note, It is common for bad men, when they are disappointed in their malicious projects, to pretend that they designed nothing but what was kind and fair. When they cannot do the mischief they intended, they are loth it should be thought that they ever did intend it. When they have not done what they should have done they come off with this excuse, that they would have done it. Men may thus be deceived, but God cannot. He likewise suggests that Jacob had some bad design in stealing away thus (Genesis 31:26), that he took his wives away as captives. Note, Those that mean ill themselves are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill against whom ill is intended. Upon the whole matter, (1.) He boasts of his own power (Genesis 31:29): It is in the power of my hand to do you hurt. He supposes that he had both right on his side (a good action, as we say, against Jacob) and strength on his side, either to avenge the wrong or recover the right. Note, Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable love to be thought formidable. And yet, (2.) He owns himself under the check and restraint of God's power; and, though it redounds much to the credit and comfort of Jacob, he cannot avoid telling him the caution God had given him the night before in a dream, Speak not to Jacob good nor bad. Note, As God has all wicked instruments in a chain, so when he pleases he can make them sensible of it, and force them to own it to his praise, as protector of the good, as Balaam did. Or we may look upon this as an instance of some conscientious regard felt by Laban for God's express prohibitions. As bad as he was he durst not injure one whom he saw to be the particular care of Heaven. Note, A great deal of mischief would be prevented if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard the voice of God in them.

_ _ 2. As a thief, Genesis 31:30. Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father's house, which made him that he would needs begone; but then (says he) wherefore hast thou stolen my gods? Foolish man! to call those his gods that could be stolen! Could he expect protection from those that could neither resist nor discover their invaders? Happy are those who have the Lord for their God, for they have a God that they cannot be robbed of. Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not, the common distress of oppressed innocency.

_ _ II. Jacob's apology for himself. Those that commit their cause to God, yet are not forbidden to plead it themselves with meekness and fear. 1. As to the charge of stealing away his own wives he clears himself by giving the true reason why he went away unknown to Laban, Genesis 31:31. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of his affection to his wives, to continue in his service. Note, Those that are unjust in the least, it may be suspected, will be unjust also in much, Luke 16:10. If Laban deceive Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom God has joined together. What may not be feared from men that have no principle of honesty? 2. As to the charge of stealing Laban's gods he pleads not guilty, Genesis 31:32. He not only did not take them himself (he was not so fond of them), but he did not know that they were taken. Yet perhaps he spoke too hastily and inconsiderately when he said, “Whoever had taken them, let him not live;” upon this he might reflect with some bitterness when, not long after, Rachel who had taken them died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine.

_ _ III. The diligent search Laban made for his gods (Genesis 31:33-35), partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loth to part with. We do not find that he searched Jacob's flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah's mind, You have taken away my gods, and what have I more? Judges 18:24. Were the worshippers of false gods so set upon their idols? did they thus walk in the name of their gods? and shall not we be as solicitous in our enquires after the true God? When he has justly departed from us, how carefully should we ask, Where is God my Maker? O that I knew where I might find him! Job 23:3. Laban, after all his searches, missed of finding his gods, and was baffled in his enquiry with a sham; but our God will not only by found of those that seek him, but they shall find him their bountiful rewarder.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance

Genesis 12:8 And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, [having] Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
Genesis 33:18 And Jacob came to Shalem, a city of Shechem, which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.
Hebrews 11:9 By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
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Gn 12:8; 33:18. He 11:9.

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