Ya`akob’s Eastern Sojourn
Gen. 29:1-32:21
In this episode, Ya`akob can be seen to be a type of the Messiah. He first had to leave the luxury and privilege of his father’s house (Beit-`El) taking nothing with him (cf Phil. 2:5-7). He went with his father’s blessing to find a wife (cf John 3:29). He had to travel east, to the land of sinful people, where he found his bride. However, he was deceived by a liar and cheat. Although he went to live with his brethren, they at first welcomed him, but during the time he was working for the bride, his brethren turned against him, wanting to kill him. Ya`akob’s time had come to an end, whereby he wanted to return to his father’s house. Although Ya`akob had been honest and without any blame, he humbled himself and repented before he could cross over into the Promised Land.
Let us see how this unfolds.
Gen. 29:1 – “Then Ya`akob went on his journey, and came to the land of the children of the east.” After his encounter with `Elohiym (Gen. 28), Ya`akob sets out with renewed vigour, buoyed by the promises that he would be kept safe.
He then arrives at Kharan in Aram-Naharim, the land of Abraham’s fathers. When east is mentioned, it is usually associated with sin and judgement (cf Gen. 3:24; 4:16; 11:2). Ya`akob flees to his relatives, but from the safety of the Land unto a land of sin from which Yahuah called out Abram (Gen. 12:1).
Gen. 29:2, 3 – “He looked, and behold, a well in the field, and, behold, three flocks of sheep lying there by it. For out of that well they watered the flocks. The stone on the well’s mouth was great. There all the flocks were gathered. They rolled the stone from the well’s mouth, and watered the sheep, and put the stone again on the well’s mouth in its place.” Before Ya`akob reaches the city, he comes upon a well where three flocks of sheep had already gathered waiting to be watered.
The well outside of the city was a communal utility where many people meet up and a likely place to garner information. Little did he think that he would meet his future wife (cf Gen. 24:11-14; Exod. 2:15-21).
This well was not like the nursery rhyme pictures with a built-up wall and a little wooden roof and a pulley, crank, rope and a bucket. Wells were generally holes dug into the ground, over which a heavy stone was placed to prevent animals and people falling down into it. Travellers would carry a leather flask, but relied upon local inhabitants bringing a rope and a leather bag with which to draw the water from the well (John 4:11).
Gen. 29:4, 5 – “Ya`akob said to them, ‘My brothers, where are you from?’ They said, ‘We are from Haran.’ He said to them, ‘Do you know Laban, the son of Nachor?’ They said, ‘We know him.’” At first sight, and in light of knowing future events, many commentators take this as Ya`akob addressing his kinsmen. However, this is more likely a form of address between strangers, showing that there is no threat to either party.
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Laban was actually the grandson of Nachor who was the brother of Abram, Ya`akob’s grandfather.
Sarai his grandmother was the daughter of Terakh, the father of Abram.
Laban was the sister of Rivkhah who was the mother of Ya`akob.
At last, Ya`akob has arrived at his destination. The well may have been out of sight of the city, but the shepherds confirm that Ya`akob has finally reached his relatives’ land.
Gen. 29:6 – “He said to them, ‘Is it well with him?’ They said, ‘It is well. See, Rachel, his daughter, is coming with the sheep.’”
רָחֵל #H7354 Rakh-ale – ewe or journey/ good traveller or principal ewe of the flock (Chartrand p. 165)
As it is Rakhel that is bringing Laban’s flock for watering, it would be safe to say that Laban either had no sons, as yet, or that they were too young to tend the sheep.
Gen. 29:7, 8 – “He said, ‘Behold, it is still the middle of the day, not time to gather the cattle together. Water the sheep, and go and feed them.’ They said, ‘We cannot, until all the flocks are gathered together, and they roll the stone from the well’s mouth. Then we water the sheep.” It seems that there is an hierarchical structure to the watering of the animals. Although the sheep are gathering, they are waiting for the larger cattle to be watered first. This would indicate that Ya`akob is accustomed to looking after herds of sheep and cattle. He may have been the chief shepherd for his father, Yitz`khak’s animals. He suggests that they water the sheep before the cattle arrive, loosing valuable time, and taking them out to pasture and settle them down for the night. Nevertheless, convention would favour all men helping to remove the stone, water all the animals and to roll the stone back.
As a type of the Messiah, we can see that in rolling away the stone so that his bride-to-be can have water, foreshadows the Messiah ‘rolling’ away the stone of His tomb for his Bride (Danieli p.282).
Gen. 29:9, 10 – “While he was yet speaking with them, Rakhel came with her father’s sheep, for she kept them. It happened, when Ya`akob saw Rakhel the daughter of Laban, his mother’s brother, and the sheep of Laban, his mother’s brother, that Ya`akob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother.” The term ‘Laban his mother’s brother’ is repeated three times, stressing the close relationship between Ya`akob and Rakhel.
It is unclear in the Hebrew grammar, whether Ya`akob alone rolled the stone away, or help the waiting shepherds to do so. Either way, the shepherds could water the sheep before the large, thirsty cattle turned up.
Gen. 29:11 – “Ya`akov kissed Rachel, and lifted up his voice, and cried out.” Ya`akob kisses Rakhel, this extremely forward in eastern culture. The inference is that Rakhel is receptive to his advances, even before she is aware of their relationship. This can mean that Ya`akob looks up to `Elohiym and shouts out in praise, given that Yahuah has led him to his potential bride.
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Gen. 29:12-14 – “Ya`akob told Rakhel that he was her father’s brother, and that he was Rivkah’s son. She ran and told her father. It happened, when Laban heard the news of Ya`akob, his sister’s son, that he ran to meet Ya`akob, and embraced him, and kissed him, and brought him to his house. Ya`akob told Laban all these things. Laban said to him, ‘Surely you are my bone and my flesh.’ He lived with him for a month.” Ya`akob is, in fact, Rakhel’s cousin, not her uncle. However, the culture was such that it is usual for families to inter-marry and these unions are more beneficial than marriages outside of the extended family.
Rakhel runs back to her father, leaving the flock behind, but hopeful that Laban would want to follow her back to meet Ya`akob. This he does. It has been ninety-seven years since Rivkah left to marry Yitz`khak, and Laban is keen to hear any news from her.
Gen. 29:15 – “Laban said to Ya`akob, ‘Because you are my brother, should you therefore serve me for nothing? Tell me, what will your wages be?’” It would appear that during the month, Ya`akob had suggested that he would like to stay on a more permanent basis. This would involve Ya`akob contributing to the family.
Gen. 29:16, 17 – “Laban had two daughters. The name of the elder was Le`ah, and the name of the younger was Rakhel. Le`ah’s eyes were weak, but Rakhel was beautiful and well favoured.”
לֵאָה #H3812 Lay-ar – weary, or to make loathsome (Chartrand p. 165).
Le`ah has tender or weak eyes, referring to how she looks. Her name in Hebrew is indicative of her tired eyes. Le`ah does not appear to have any redeeming features, whereas Rakhel is said to be both pretty of face and shapely of figure.
Gen. 29:18, 19 – “Ya`akob loved Rakhel. He said, ‘I will serve you seven years for Rakhel, your younger daughter. Lavan said, ‘It is better that I give her to you, than that I should give her to another man. Stay with me.’” Ya`akob wants to marry Rakhel but does not have anything with which to pay the bride-price or mohar. He escaped from Esau with only his staff as a possession, but nothing else to give as the mohar. The agreement was made that Ya`akob will work for Laban in exchange for the hand of Rakhel.
In a normal marriage contract, the mohar was paid by the groom’s father to compensate the bride’s father for the loss of a family member. This is most beneficial to Laban, as he now has a knowledgeable shepherd to care for his flocks. This is the betrothal or erusin period, usually up to a year. This arrangement is not usual, in that the groom stays in the house of the bride’s father instead of returning home, and a much longer time, as it was to form his mohar.
Gen. 29:20, 21 – “Ya`akob served seven years for Rakhel. They seemed to him but a few days, for the love he had for her. Ya`akob said to Laban, ‘Give me my wife, for my days are fulfilled, that I may go in to her.” The mohar has been paid off and Ya`akob asks for the betrothal to end and the marriage proper or nussuin, to be carried out.
Gen. 29:22 – “Laban gathered together all the men of the place, and made a feast.” The main part of the nussuin is the exchange of vows and rings, the readings of the Tanakh and the sharing of the cups of wine and blessings pronounced by the officiating priest. This takes place on the first day of a seven day feast, as will the consummation of the marriage.
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Gen. 29:23 – “It happened in the evening, that he took Le`ah his daughter, and brought her to him. He went in to her.” It is the custom that the bride-to-be had her face covered which is only taken off by the husband on the wedding night. This passage is the cause of all traditional Jewish weddings today, whereby the groom lifts up the face covering prior to the exchange of vows and rings.
The con man is conned by a con man.
Gen. 29:24 – “Laban gave Zilpah his handmaid to his daughter Le`ah for a handmaid.”
זִלְפָּה #H2153 Zil-pah– trickling, as fragrant perfume. This was the dowry or zehbed that the bride’s father gives to the groom, ensuring the bride’s welfare in the event of a divorce.
Gen. 29:25, 26 – “It happened in the morning that, behold, it was Le`ah. He said to Laban, ‘What is this you have done to me? Did I not serve with you for Rakhel? Why then have you deceived me?’ Laban said, ‘It is not done so in our place, to give the younger before the first born.’” This ‘tradition’ was not mentioned when the agreement to marry Rakhel was made. It would seem that such an arrangement was, if not common, at least accepted in the city, as both Le`ah and Rakhel must have been aware that the marriage to Le`ah must take place before Rakhel.
Gen. 29:27, 28 – “Fulfil the week of this one, and we will give you the other also for the service which you will serve with me yet seven other years. Ya`akob did so, and fulfilled her week. He gave him Rakhel his daughter as wife.” It seems that Ya`akob had to wait another seven year betrothal period in order to marry Rakhel. Laban appears to keep this as a betrothal period, after which Rakhel was given to Ya`akob.
Gen. 29:29 – “Laban gave to Rakhel his daughter Bilhah, his handmaid, to be her handmaid.”
בִּלְהָה #H1090 Bil-ha – troubled. Again, Laban gave Bilhah as the dowry, zehbed.
Gen. 29:30 – “He went in also to Rakhel, and he loved also Rakhel more than Le`ah, and served with him yet seven other years.” This seems to contradict v.27 and v.28, in that Ya`akob goes straight away to Rakhel, after which he serves the seven year betrothal. It can be reconciled by the fact that Laban so trusted Ya`akob to keep his promise, that Rakhel was given soon after the marriage to Le`ah.
It is not surprising that Le`ah was loved less than Rakhel. It was to Rakhel that he wanted to marry, but due to the deceit of Laban has, first to take Le`ah. It is most unusual that an arranged marriage starts from a position of love. Love, as a western, emotional concept, is far removed from the eastern expression of mutual respect.
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Gen. 29:31, 32 – “Yahuah saw that Le`ah was hated, and He opened her womb, but Rakhel was barren. Le`ah conceived, and bore a son, and she named him Re`uben. For she said, ‘Because Yahuah has looked at my affliction. For now my husband will love me.’”
רְאוּבֵן #H7205 Ray-oo-ben – Behold a son.
To be hated in an Hebraism meaning to be loved less. Although eastern culture allowed for multiple marriages, it was imperative that the first wife must not be ignored or replaced by subsequent wives. Yahuah compensates Le`ah for the lack of proper attention from Ya`akob.
Gen. 29:33 – “She conceived again, and bare a son, and said, ‘Because Yahuah has heard that I am hated, He has therefore given me this son also.’ She named him Shim`on.”
שִׁמְעוֹן #H8095 Shim-oan – Heard (with the idea of being acted upon).
Le`ah again states that Yahuah compensates her for Ya`akob’s treatment of her.
Gen. 29:34 – “She conceived again, and bare a son. Said, ‘Now this time will my husband be joined to me, because I have borne him three sons.’ Therefore was his name called Levi.”
לֵוִי #H3878 Le-vee – joined to.
Gen. 29:35 – “She conceived again, and bare a son. She said, ‘This time will I praise Yahuah.’ Therefore she named him Y`hudah. Then she stopped bearing.”
יְהוּדָה #H3063 Yeh-oo-dar – praised.
Le`ah names her first three sons in the expectation that each time, Ya`akob would be drawn closer to and love her more. This does not happen. Therefore, Leah turns to Yahuah in naming her fourth son. The first three sons were to lose their first-born birthright to Yosef when the aged and dying Ya`akob confers the bakour status to Yosef’s two sons, Efrayim and M`nasheh.
However, Y`hudah was to be blessed by Yahuah by having him to be the Zehrair or Seed-son, and through him, the Messiah Yahusha will be born.
Gen. 30:1 – “When Rakhel saw that she bore Ya`akob no children, Rakhel envied her sister. She said to Ya`akob, ‘Give me children, or else I will die.’” The irony of this statement cannot be missed, as Rakhel is so desperate to have children she utters these fateful words. She will die giving birth to her second, and Ya`akob’s last son, Binyamin (Gen. 35:18).
Gen. 30:2 – “Ya`akob’s anger was kindled against Rakhel, and he said, ‘Am I in `Elohiym’s place, who has withheld from you the fruit of the womb?’” Ya`akob’s response acknowledges that children are a blessing from Yahuah.
Gen. 30:3 – “She said, ‘Behold, my maid Bilhah. Go in to her, that she may bear on my knees, and I also may obtain children by her.’” Although she is barren, tradition offers her some hope, in that Rakhel can have her maid to be a surrogate mother for her with Ya`akob. Any children from such a relationship are considered as Rakhel’s own children. The reference to on (or between, from) her knees means Rakhel’s formal adoption of the children (cf Gen. 48:12).
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Gen. 30:4, 5 – “She gave him Bilhah her handmaid as wife, and Ya`akob went in to her. Bilhah conceived, and bore Ya`akob a son.” Rakhel, like Sarai and Rivkhah, could not conceive. Ya`akob has the choice whether to follow the example of his grandfather Abram after the flesh (Gen. 16:3) or his father Yitz`khak after HaRuakh (Gen. 25:21). Unfortunately, Ya`akob choses the former.
Gen. 30:6 – “Rakhel said, “`Elohiym has judged me, and has also heard my voice, and has given me a son.’ Therefore, called she his name Dan.” Ancient eastern tradition has it that a maid or slave of a barren wife may give birth to the husband’s child. Nevertheless, it was to be considered as though the wife had given birth and not the servant. The wife was to raise the child as though it was her own, and the putative mother having the right to name the child.
דָּן #H1835 Darn – a Judge.
Gen. 30:7, 8 – “Bilhah, Rakhel’s handmaid, conceived again, and bore Ya`akov a second son. Rakhel said, ‘With mighty wrestlings have I wrestled with my sister, and have prevailed.’ She named him Naftali.” Since marrying Ya`akob, both sisters are always in competition for the affections of Ya`akob.
נַפְתָּלִי #H5321 Naf-tar-lee – wrestling.
Gen. 30:9 – “When Le`ah saw that she had finished bearing, she took Zilpah, her handmaid, and gave her to Ya`akob as a wife.” Now that she is unable to conceive, and not to be outdone by Rakhel having children through Bilhah, Le`ah resorts to a similar tactic.
Gen. 30:10, 11 – “Zilpah, Le`ah’s handmaid, bore Ya`akob a son. Le’ah said, ‘How fortunate!’ She named him Gad.”
גָּד #H1410 Gard – Heb. Troop, from prim. root גּוּד #H1464 gude to overcome (as with an army). Le`ah considers herself in a battle for Ya`akob’s affections, and when Gad is born she takes it as she is victorious in giving Ya`akob another son.
Aram./Phoen. – The god of luck and may be that it is Le`ah’s exclamation of ‘With Gad’s help’.
Gen. 30:12, 13 – “Zilpah, Le’ah’s handmaid, bore Ya`akob a second son. Le`ah said, “Happy am I, for the daughters will call me happy.’ She named him Asher.”
אָשֵׁר #H836 Ar-share – Heb. happy.
Cana. – the goddess `Ashoret.
Gen. 30:14 – “Re`uben went in the days of wheat harvest, and found dudaim in the field, and brought them to his mother, Le`ah. Then Rakhel said to Le`ah, ‘Please give me some of your son’s dudaim.’” The plant, dudaim, that Re`uben brought in is also called love apples or mandrakes and was thought of as an aphrodisiac when boiled.
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דּוּדַי #H1736 doo-dar-ee – mandrake, ~1073 (N)o – passion
Gen. 30:15 – “She said to her, ‘Is it a small matter that you have taken away my husband? Would you take away my son’s dudaim, also?’ Rakhel said, ‘Therefore he will lie with you tonight for your son’s dudaim.” It was common practice for multiple wives to have separate tents in which to live, and the husband chose in which tent to spend the night.
Le`ah perverts the truth when she accuses Rakhel from taking Ya`akob away from her. She is indeed the first to marry Ya`akob, but this is not of Ya`akob’s doing. It is only by deceit that Le`ah becomes his first wife.
Rakhel is no longer content with her maids giving birth to children on her behalf, and seeks means to conceive, hoping that the dudaim will make it happen. Again, this shows little knowledge from whence children come. It is Yahuah who blesses a wife with a child, or keeps her barren. No amount of traditional means can help a wife conceive,
Gen. 30:16 – “Ya`akob came from the field in the evening, and Le`ah went out to meet him, and said, ‘You must come in to me; for I have surely hired you with my son’s dudaim.’ He lay with her that night.” From this, it seems that Ya`akob spends most nights in Rakhel’s tent. However, after the deal with Rakhel, Le`ahintercepts Ya`akob and brings him to her tent.
Gen. 30:17, 18 – “`Elohiym listened to Le`ah, and she conceived, and bore Ya`akob a fifth son. Le`ah said, ‘`Elohiym has given me my hire, because I gave my handmaid to my husband.’ She named him Yissakhar.”
יִשָּׂשׂכָר #H3485 Yis-sar-khar – There is recompense. It is generally thought that `Elohiym lets her conceive again because of the exchange of the dudaim for the opportunity to sleep with Ya`akob. However, that is not the case. Le`ah considers that her conception is due to her allowing Zilpah to have children in her place. `Elohiym has compassion upon Le`ah and allows her to conceive.
Gen. 30:19, 20 – “Le`ah conceived again, and bore a sixth son to Ya`akob. Le`ah said, ‘`Elohiym has endowed me with a good dowry. Now my husband will live with me, because I have borne him six sons.’ She named him Z`bulun.”
זְבוּלוּן #H2074 Zeb-oo-loon – exalted, from the primitive root זָבַל #H2082 zar-bal dwell with me. Le`ah now considers that Ya`akob will make her his primary wife over Rakhel and by giving Ya`akob a sixth son, ensuring that she will be well looked after by Ya`akob.
Gen. 30:21 – “Afterwards, she bore a daughter, and named her Dinah.”
דִּינָה #H1783 Dee-nar – judgement. Le`ah gives birth to the only recorded daughter of Ya`akob. It is unclear whether Dinah is born straight after Z`bulun or sometime later, but is will signal the end of Le`ah’s child-bearing.
Gen. 30:22-24 – “`Elohiym remembered Rakhel, and `Elohiym listened to her, and opened her womb. She conceived, bore a son, and said, ‘`Elohiym has taken away my reproach. She named him Yosef, saying, ‘May Yahuah add another son to me.’”
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יוֹסֵף #H3031 Yo-safe – Yahuah has added. It is not as though Yahuah suddenly remembers Rakhel and her prayers. Rather, it is more accurate to say that the Hebraism “`Elohiym remembered” means “When Yahuah considers the timing is according to His will, He acts”.
Many commentators (Fruchtenbaum p. 428), take this to mean that Yosef is that son who has been added to her two other sons (by Bilhah), Dan and Naphtali. The parse of “may…add” is Verb-Hilfil-Imperfect-Jussive-3rd. Person-Masculine-Single. The Jussive form allows for a future rendering, thus it would be prophetic of her last child, Binyamin (Gen. 35:18).
Gen. 30:25, 26 – “It happened, when Rakhel had borne Yosef, that Ya`akob said to Laban, ‘Send me away, that I may go to my own place, and to my country. Give me my wives and my children for whom I have served you, and let me go: for you know my service with which I have served you.’” At least fourteen years have now passed since Ya`akob arrived at Kharan, working for the mohar for Le`ah and Rakhel. He has nothing of his own personal wealth and looks to leave Laban and return home to secure the future for himself and his family.
Gen. 30:27, 28 – “Laban said to him, ‘If now I have found favour in your eyes, stay here, for I have divined that Yahuah has blessed me for your sake.’ He said, ‘Appoint me your wages, and I will give it.’” Ya`akob wants Laban’s blessing to leave with his family. Nevertheless, it occurrs to Ya`akob that Laban will try to keep him and to promise to repay Ya`akob.
Although a pagan, Laban acknowledges that the `Elohiym of Ya`akob (as one of many but proven to be powerful) has increased his flocks and herds.
Gen. 30: 29-34 – “He said to him, ‘You know how I have served you, and how your cattle have fared with me. For it was little which you had before I came, and it has increased to a multitude. Yahuah has blessed you wherever I turned. Now when will I provide for my own house also?… Laban said, ‘Behold, I desire it to be according to your word.’” Ya`akob details a strange arrangement in which he is to keep all off-coloured animals whilst allowing Laban to keep all the correct coloured ones.
Gen. 30:35, 36 – “That day, he removed the male goats that were streaked and spotted, and all the female goats that were speckled and spotted, every one that had white in it, and all the black ones among the sheep, and gave them into the hand of his sons. He set three days’ journey between himself and Ya`akob, and Ya`akob fed the rest of Laban’s flocks.” For Laban to agree to this deal, there must have been only a modest number of off-coloured animals produced in the past fourteen years. Nevertheless, Laban was taking no chances. He deceitfully removs all the animals he thinks will produce off-coloured offspring and moves far away from Ya`akob. These animals are given to Laban’s sons, either now grown up or born after Ya`akob’s arrival at Laban’s house. By doing so, he makes it practically impossible for Ya`akob to gain sufficient wealth to support his large family, thus keeping him tied to Laban. This deceit will prove very costly for Laban in the very near future.
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Gen. 30:37-43 – “Ya`akob took to himself rods of fresh poplar, almond, plane tree, peeled white streaks in them, and made the white appear which was in the rods…The man increased exceedingly, and had large flocks, maid-servants and men-servants, and camels and donkeys.” This strange, almost pagan procedure, may have been the result of Ya`akob’s long stay in Aram-Naharim or it was a practice brought down when Abram left Ur. It was to ensure the health and vigour of his herds, not necessarily simply for reproductive purposes.
This is evidence of not only Ya`akob’s skill as a shepherd, but also as a trader, in that he trades away surplus sheep and goats for cattle, donkeys and camels as well as employing a large retinue of agricultural and domestic staff required to run a large thriving business and household.
Gen. 31:1 – “He heard the words of Laban’s sons, saying, ‘Ya`akob has taken away all that was our father’s. From that which was our father’s, has he gotten all this wealth” After six years, Ya`akob hears Laban’s sons falsely accuse him of taking away their inheritance.
Gen. 31:2 – “Ya`akob saw the expression on Laban’s face, and, behold, it was not toward him as before.” Laban comes to the conclusion that his plan of deceit has failed, as under Ya`akob’s care his herds and flocks have not increased as previously, if at all (Gen. 12:3). Laban no longer considers Ya`akob favourably and maybe plotting to regain what he considers as his animals.
Gen. 32:3 – “Yahuah said to Ya`akob, ‘Return to the land of your fathers, and to your relatives, and I will be with you.” Yahuah warns Ya`akob and tells him to return home, to the Land of Abraham, Yitz`khak and the Covenant. This is twenty years after Ya`akob’s arrival with Laban over one hundred and thirty years of age.
Gen. 31:4-13 – “Ya`akob sent and called Rakhel and Le`ah to the field to his flock…The Angel of `Elohiym said to me in the dream…’I am the `El of Beit-`El, where you anointed a pillar, where you vowed a vow to me. Now arise, get out from this land, and return to the land of your birth.’” Ya`akob sends a message to his wives to meet him in the fields. It does not mention that Zilpah and Bilhah are called, but as they are Le`ah and Rakhel’s maids, they would have to follow their mistresses. After recounting all that he has done to honour his side of the bargain, and all that their father has done to renege on the deal, he tells of the necessity to pack up and leave.
Ya`akob declares that the sudden increase of his flocks and the decrease of Laban’s is down to Yahuah. It is `Elohiym, in the form of the Angel, that warns Ya`akob and reminds him of the promises to be with Ya`akob and his descendants, through the Zehrair, until His purposes are accomplished, and will bring Ya`akob back to the Land (Gen. 28:15, 16).
Gen. 31:14-16 – “Rachel and Le`ah answered him, ‘Is there yet any portion or inheritance for us in our father’s house? Are we not accounted by him as foreigners? For he has sold us, and has also quite devoured our money. For all the riches which `Elohiym has taken away from our father, that is ours and our children’s. Now then, whatever `Elohiym has said to you, do.’” Leah and Rakhel understand that, as women, they will have no part of Laban’s estate when he dies, as they are looked upon as chattels, to be bought, sold or exchanged according to the designs of their father. Laban traded their lives for seven years each of service of Ya`akob. Although Laban gave the maids to Ya`akob as dowries, they can see the justice of Yahuah in supplying a suitable dowry in the form of abundant livestock, for their future security and well-being.
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Gen. 31:17, 18 – “Then Ya`akob rose up, and set his sons and his wives on the camels, and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-Aram, to go to Yitzchak his father to the land of Kana`an.” After careful and surreptitious planning, Ya`akob, his family, staff and livestock are gathered together and move out.
Gen. 31:19 – “Now Laban had gone to shear his sheep: and Rakhel stole the terafim that were her father’s.” Rakhel steals the family terafim or household idols. Not only are these pagan idols, they are a means by which their ownership forms proof of the right to the inheritance of the family estate. Although, of itself, does not prove Rakhel’s idolatry, she took them in order that Ya`akob would have a claim upon Laban’s estate. It does show her lack of faith in Yahuah’s provision.
Gen. 31:20, 21 – “Ya`akov deceived Lavan the Aramean, in that he didn’t tell him that he was running away. So he fled with all that he had. He rose up, passed over the River, and set his face toward the mountain of Gil`ad.” Ya`akob no longer feels the compulsion nor the duty to have to inform Laban of his departure(Gen. 30:25).
Gen. 31:22, 23 – “Laban was told on the third day that Ya`akov had fled. He took his relatives with him, and pursued after him seven days’ journey. He overtook him in the mountain of Gil`ad.” This is where Laban’s deceit in dealing with Ya`akob’s wage demands proves his downfall (Gen. 30:35, 36). Ya`akob is able to depart without Laban’s immediate knowledge and that his messenger has to travel the three days to reach Laban and a further three days’ plus journey back to Ya`akob.
Gen. 31:24 – “`Elohiym came to Laban, the Arammian, in a dream of the night, and said to him, ‘Take heed to yourself that you do not speak to Ya`akob either good or bad.’” Even though Laban is the father of Ya`akob’s wives, Ya`akob was no longer an Arammian, but an עִבְרִי ibri (Gen. 14:13).
In the pursuit of Ya`akob, Laban must have been planning retribution upon Ya`akob. However, Yahuah warns Laban not to even criticise Ya`akob.
Gen. 31:26-28 – “Lavan said to Ya`akob, ‘What have you done, that you have deceived me, and carried away my daughters like captives of the sword?’ Why did you flee secretly, and deceive me, and did not tell me, that I might have sent you away with mirth and with songs, with tambourine and with harp: and did not allow me to kiss my sons and my daughters? Now have you done foolishly.’” Laban comes across as the grieved party and loving father. However, his tone changes.
Gen. 31:29 – “It is in the power of my hand to hurt you, but the `Elohiym of your father spoke to me last night, saying, ‘Take heed to yourself that you do not speak to Ya`akob either good or bad.’” Laban discloses the true reason of his pursuit of Ya`akob; to do him harm. It is only the warning of Yahuah that prevents Laban from attacking Ya`akob. Laban does recognise that the warning is from the same `Elohiym that had blessed him for fourteen years, and for Ya`akob these past six years or so. It is the `Elohiym of Yitz`khak and Ya`akob, but not of Laban, who considers Yahuah as being just one, albeit a powerful one, of a plethora of gods.
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The Jewish Midrash Baal Haturim on Gen. 25:20 calls Laban Laban HaRamai, or Laban the Deceiver. The Hebrew for Aramean is ארמי which are the same letters as רמאי ramai or trickster (Chabad.org). However, it is considered as one of the major efforts by which haSatan tries to destroy the Zehrair/Seed-son. Nevertheless, the Seed-sons Ya`akob and Y`hudah are under the protection of Yahuah.
Further traditions are noted that Laban and Be`or of Num. 22:5, the father or ancestor of Bil`am, are the same person (Chabad.org quoting Likkutei Sichot Vol.2 p. 240); Laban and Bil`am are the same person even though Laban would be over four hundred years old (Chabad.org quoting Targum Yonatan to Num. 22:5 & 31:8) due to his knowledge and expertise in sorcery (Chabad.org quoting Ibn Ezra to Gen 36:32).
Gen. 31:30 – “Now, you want to be gone, because you sore longed after your father’s house, but why have you stolen my gods?” Laban understands Ya`akob’s need to return to the Land. However, he questions Ya`akob’s intention of returning to claim his estate via the stolen terafim. Could these be the source of his supposed sorcery knowledge similar to the Ephesian Letters of the 5th. and 4th. Century B.C.E. (cf Acts 19:19), and thus the basis of his wealth and inheritance to his sons?
Gen. 31:31 – “Ya`akob answered Laban, ‘Because I was afraid, for I said, ‘Lest you should take your daughters from me by force.’” There is no reason why Ya`akob should trust Laban not to kill him and take back his family and all his possessions.
Gen. 31:32 – “‘With whoever you find your gods, he shall not live. Before our relatives, discern what is yours with me, and take it.’ For Ya`akob did not know that Rakhel had stolen them.” Ya`akob is unaware of Rakhel’s dishonesty and so pronounces what is in fact, a curse upon whoever, if anyone, stole the terafim. Ya`akob gives his permission for a search to be carried out in conjunction with his staff.
Gen. 31:33-35 – “Laban went into Ya`akob’s tent, into Le`ah’s tent, and into the tent of the two maid-servants; but he did not find them. He went out of Le`ah’s tent, and entered into Rachel’s tent. Now Rachel had taken the terafim, put them in the camel’s saddle, and sat on them. Laban felt about all the tent, but did not find them. She said to her father, ‘Do not let my lord be angry that I cannot rise up before you; for the manner of women is on me.’ He searched, but did not find the terafim.” After an unsuccessful search, Laban enters Rakhel’s tent, but due to her alleged monthly condition, Rakhel does not rise thus keeping her possession of the terafim secret.
Gen. 31:36-42 – “Ya`akob was angry, and argued with Laban. Ya`akob answered Laban, ‘What is my trespass? What is my sin, that you have hotly pursued after me?… Unless the `Elohiym of my father, the `Elohiym of Abraham, and the fear of Yitzchak, had been with me, surely now you would have sent me away empty. `Elohiym has seen my affliction and the labour of my hands, and rebuked you last night.’” Ya`akob’s response to the false accusations is that all Ya`akob has done was according to their several agreements or even exceeding them and traditional customs. In his rebuttal, Ya`akob compares his actions with those of Laban’s deceit.
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Gen. 31:43 – “Laban answered Ya`akob, ‘The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine: and what can I do this day to these my daughters, or to their children whom they have borne?’” Laban threatens Ya`akob by insinuating that he is able to take away all that Ya`akob’s family and possessions. However, this is a bluff, as he had been warned not to even talk good or evil about Ya`akob, let alone to cause Ya`akob any loss.
Gen. 31:44 – “Now come, let us make a covenant, you and I; and let it be for a witness between me and you.” Laban suggests entering into a covenant with Ya`akob, and to seal the agreement by erecting a memorial cairn as a boundary marker.
Gen. 31:45, 46 – “Ya`akob took a stone, and set it up for a pillar. Ya`akob said to his relatives, ‘Gather stones.’ They took stones, and made a heap. They ate there by the heap.” Ya`akob places the first marker stone, after which his sons and staff followed suit. Once completed, Laban and Ya`akob shares a covenant meal together.
Gen. 31:47-49 – “Laban called it Yegar-Sahaduta, but Ya`akob called it Gal`ed. Laban said, ‘This heap is witness between me and you this day.’ Therefore, it was named Gal`ed and Mitzpah, for he said, ‘Yahuah watch between me and you, when we are absent one from another.’”
יְגַר שָׂהֲדוּתָא #H3026 Yeh-ger Sa-head-doo-thar – witness heap
גַּלְעֵד #H1567 Gale-add– witness heap
מִצְפָּה #H4709 Mitz-par – watchtower
Laban originally calls the place of the stones, Witness Heap, to which Ya`akob agrees. However, Laban changes the name as he calls upon Yahuah, the `Elohiym of Ya`akob to witness the erection of a boundary marker, should Laban, Ya`akob or any of their descendants forget the covenant.
Gen. 31:50 – “If you will afflict my daughters, and if you will take wives besides my daughters, no man is with us; behold, `Elohiym is witness between me and you.” As Laban is about to leave, he adds a further stipulation to the covenant. In his mind, Ya`akob has dealt falsely with him and is concerned that Ya`akob will cause their disagreements to be an opportunity to deal harshly with his daughters and their children, and may take other wives. He calls upon `Elohiym to be a witness and to watch over his daughters. This is typical of non-Beleivers. They confess that there is no `Elohiym, yet in times of desperation, turn to Him who does not exist.
Gen. 31:51, 52 – “Laban said to Ya`akob, ‘See this heap, and see the pillar, which I have set between me and you. May this heap be a witness, and the pillar be a witness, that I will not pass over this heap to you, and that you will not pass over this heap and this pillar to me, for harm.” Laban calls upon the heap and the pillar to witness that neither party will violate the terms of the covenant. This exposes the true reason for the witness heap, in that Laban wants to ensure that, although he could not find the terafim, the covenant supersedes the household idols symbolism and thus nullifies any future claim Ya`akob or his descendants will have on his estate.
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Gen. 31:53 – “‘The `Elohiym of Abraham, and the `Elohiym of Nachor, the `Elohiym of their father, judge between us.’ Then Ya`akob swore by the fear of his father, Yitz`khak.” Finally, Laban calls upon another group of witnesses: the `Elohiym of Ya`akob’s father, Abraham, the `Elohiym of his father, Nachor and the `Elohiym of Terakh, their great-grandfather and grandfather respectively. Ya`akob calls upon the Fear of his father Yitz`khak, Yahuah.
Gen. 31:54 – “Ya`akov offered a sacrifice in the mountain, and called his relatives to eat bread. They ate bread, and stayed all night in the mountain.” Ya`akob offers up a blood sacrifice and this seals the covenant between both parties and their descendants in posterity by sharing in a meal for all.
Gen. 31:55 – “Early in the morning, Laban rose up, and kissed his sons and his daughters, and blessed them. Laban departed and returned to his place.” Having pursued Ya`akob, in order to retrieve his daughters, their children, the livestock and the terafim, Laban leaves content with ensuring his sons’ inheritance is secure.
Gen. 32:1, 2 – “Ya`akob went on his way, and the angels of `Elohiym met him. When he saw them, Ya`akob said, ‘This is `Elohiym’s host.’ He called the name of that place Makhanayim.”
מַֽחֲנַיִם #H4266 Makh-en-eh-yeem Two camps from מַֽחֲנֶה #H4264 Makh-en-eh Camp of the Armed Hosts. Ya`akob names the place in respect of the two encampments, his and the angels’ and in acknowledgement of the host of Heaven. Yahuah sends His angels to escort Ya`akob back to the Land.
Mekhanayim is to have a significant future (Fruchtenbaum p. 450). It would form part of the boundary between M`nasheh and Gad (Josh. 13:26, 30), the capital of Yisra`el under Ishbosheth II (2 Sam. 2:8, 9), and as a refuge for Dawid from Abshalom (2 Sam. 17:24, 27).
Ya`akob realises that before he can return home to the Promised Land and face his father, he has to confess his sin in deceiving Esau and repent, and make restitution to his brother. In a similar manner, we can only expect to enter into the presence of our Heavenly Father by confessing our sin, repenting and making good any wrongs we have committed (Danieli p.298).
Gen. 32:3, 4 – “Ya`akob sent messengers in front of him to Esau, his brother, to the land of Se`ir, the field of Edom. He commanded them, saying, ‘This is what you shall tell my lord, Esau: ‘This is what your servant, Ya`akob, says. ‘I have lived as a foreigner with Laban, and stayed until now.’’” Ya`akob has no knowledge ofhow Esau has prospered since his flight. Whereas Ya`akob had only six years to accumulate his possessions, Esau had the full twenty years and started from a much stronger position with Yitz`khak’s flocks and herds. Thus Ya`akob’s conciliatory and sub-servient tone of his message to his brother.
Gen. 32:5 – “I have oxen, donkeys, flocks, men-servants, and maid-servants. I have sent to tell my lord, that I may find favour in your sight.’” In the Talmud, the oxen and donkeys are considered as representing Messiah ben Yosef and donkeys representing Messiah ben Dawid (Fruchtenbaum p. 452 quoting Midrash Rabbah, Bereishit 75:6 and Socino ed.). However, this is a means by which the Talmud justifies the two Messiahs. Only Messiah ben Dawid has Biblical standing.
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Gen. 32:6 – “The messengers returned to Ya`akob, saying, ‘We came to your brother Esau. Not only that, but he comes to meet you, and four hundred men with him.” Esau comes to meet Ya`akob with a substantial force of men. Ya`akob may have thought Esau was coming to kill him and Esau may have thought Ya`akob was coming to claim his birthright.
Gen. 32:7-9 – “Then Ya`akob was greatly afraid and was distressed: and he divided the people who were with him, and the flocks, and the herds, and the camels, into two companies; and he said, ‘If Esau comes to the one company, and strikes it, then the company which is left will escape.’ Ya`akov said, ‘`Elohiym of my father Abraham, and `Elohiym of my father Yitz`khak, Yahuah, who said to me, ‘Return to your country, and to your relatives, and I will do you good.’’” Ya`akob is scared and shows lack of trust in the promises of Yahuah and is evident in the division of his family and possessions.
Gen. 32:10-12 – “I am not worthy of the least of all the lovingkindnesses, and of all the truth, which you have shown to your servant; for with just my staff I passed over this Yarden; and now I have become two companies. Please deliver me from the hand of my brother, from the hand of Esau: for I fear him, lest he come and strike me, and the mothers with the children. You said, ‘I will surely do you good, and make your seed as the sand of the sea, which cannot be numbered because there are so many.’” In his desperation, Ya`akob finally offers up a prayer recalling the promises of Yahuah.
Gen. 32:13-22 – “He lodged there that night, and took from that which he had with him, a present for Esau, his brother… He rose up that night, and took his two wives, and his two handmaids, and his eleven sons, and passed over the ford of the Yabbok.” The evidence of Yahuah’s blessing of Ya`akob is shown in the vast amount of livestock he is prepared to give Esau, and must have kept a similar amount.
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn
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References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Benner J.A. (2005) Ancient Hebrew Lexicon of the Bible. Virtualbookworm.com,
(denoted by ~) College Station, TX, U,S.A.
Chartrand P. Torah Revealed, Book One, Bereshit (Genesis), Chartrand, Arroyo Grande, CA.
Danielli Y.R. (2020) Moses Wrote About Me, Tour Your Roots, Isr.
Fruchtenbaum A.G. The Book of Genesis, 6th. Ed., Ariel Mins., San Antonio, TX.
(2023)
Harris R.L., Archer Theological Wordbook of the Old Testament, Moody, Chicago,
G.J. Jr., Waltke B.K.(1980) Il.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World
(denoted by #H or #G) Bible Publishers Inc., Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words,
(denoted by #H or #G) Thomas Nelson, Nashville.
https://www.chabad.org/library/article_cdo/aid/6679788/jewish/14-facts-you-should-know
-about-Laban-the-aramean.htm
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First Generation Assembly 