2sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

3tn Heb “and from that which belonged to our father he has gained all this wealth.”

4tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.

5tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

6sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

7tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

8tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

9tn Heb “to his flock.”

10tn Heb “I see the face of your father, that he is not toward me as formerly.”

11tn Heb “with all my strength.”

12tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

13tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

14tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

15tn The sentence begins with the temporal indicator, “and it happened at the time of.”

16tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

17tn Heb “going up on,” that is, mounting for intercourse.

18tn Heb “lift up (now) your eyes and see.”

19tn Heb “going up on,” that is, mounting for intercourse.

20map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.

21sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

22sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

23tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

24tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”

25tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.

26tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

27tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

28tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

29tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

30tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

31tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (t˙rafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

32tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.

33tn Heb “fleeing,” which reflects Jacob’s viewpoint.

34tn Heb “and he fled.”

35tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.

36tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.

37tn Heb “he set his face.”

38tn Heb “and it was told to Laban on the third day that Jacob had fled.”

39tn Heb “his brothers.”

40tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

41tn Heb “and he pursued after him a journey of seven days.”

42tn Heb “drew close to.”

43tn Heb “said to him.”

44tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

45tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

46tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

47tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

48tn Heb “and you have led away my daughters like captives of a sword.”

49tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

50tn Heb “and steal me.”

51tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

52tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

53tn Heb “there is to my hand.”

54tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

55tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

56tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

57tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.

58tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.

59sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.

60tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.

61tn Heb “for I said.”

62tn Heb “lest you steal your daughters from with me.”

63tn Heb “With whomever you find your gods, he will not live.”

64tn Heb “brothers.”

65tn Heb “recognize for yourself what is with me and take for yourself.”

66tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

67tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.

68tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”

69tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

70tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

71tn The word “them” has been supplied in the translation for clarification.

72tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

73tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

74tn Heb “I am unable to rise.”

75tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

76tn The word “thoroughly” is not in the Hebrew text, but is implied.

77tn Heb “it was hot to Jacob.” This idiom refers to anger.

78tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

79tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

80tn Heb “what did you find from all the goods of your house?”

81tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

82tn Heb “that they may decide between us two.”

83tn The imperfect verbal form indicates that this was a customary or typical action.

84tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

85tn Or “by drought.”

86tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

87tn Heb “and my sleep fled from my eyes.”

88tn Heb “this to me.”

89tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

90tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

91tn Heb “My oppression and the work of my hands God saw.”

92tn Heb “answered and said.”

93tn Heb “daughters.”

94tn Heb “children.”

95tn Heb “but to my daughters what can I do to these today?”

96tn Heb “cut a covenant.”

97tn The verb הָיָה (hayah) followed by the preposition לְ (l˙) means “become.”

98tn Heb “and it will become a witness between me and you.”

99tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

100sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

101sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”

102sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.

103tn Heb “a witness between me and you.”

104tn Heb “and Mizpah.”

105sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

106tn Heb “between me and you.”

107tn Heb “for we will be hidden, each man from his neighbor.”

108tn Heb “see.”

109tn Heb “between me and you.”

110tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

111tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

112tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

113tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

114tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

115tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

116sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.

117tn Heb “and Laban got up early in the morning and he kissed.”

118tn Heb “his sons.”

119tn Heb “to his place.”