1Jakub zaslechl, jak si Labanovi synové říkají: „Jakub si vzal, co patřilo našemu otci, a z jeho majetku si pořídil celé toto bohatství.“ 2Jakub si všiml, že Laban mu už není nakloněn jako dříve. 3Tehdy Hospodin řekl Jakubovi: „Vrať se do země svých otců, do svého rodiště. Já budu s tebou.“ 4Jakub poslal pro Ráchel a Leu, aby přišly k němu, kde pásl. 5Sdělil jim: „Všiml jsem si, že mi váš otec už není nakloněn jako dříve, ale Bůh mého otce je stále se mnou. 6Samy dobře víte, že jsem vašemu otci sloužil ze všech sil. 7Ačkoli mě váš otec oklamal a změnil mou mzdu desetkrát. Bůh nedopustil, aby mi uškodil. 8Když řekl: ‚Tvoje mzda jsou ty strakaté’, tu se v celém stádu rodily strakaté. Když řekl: ‚Tvoje mzda jsou ty pruhované’, tu celé stádo rodilo pruhované. 9Bůh tak vašemu otci odňal stádo a dal je mně. 10V době, kdy se stádo pářilo, uviděl jsem jednou ve snu, že pářící se kozli jsou pruhovaní, strakatí a všelijak zbarvení. 11Tu mi v tom snu řekl Boží anděl: ‚Jakube.’ Já nato: ‚Zde jsem.’ 12Řekl mi: ‚Zvedni oči a podívej se: všichni pářící se kozli jsou skvrnití, strakatí a všelijak zbarvení, neboť jsem viděl, jak s tebou Laban jedná. 13Jsem Bůh z Betelu, kde jsi polil posvátný sloup olejem a kde jsi mi složil slib. Nyní vstaň, odejdi z této země a vrať se do svého rodiště.’“ 14Ráchel a Lea odpověděly: „Máme snad nějaký dědický podíl v domě našeho otce? 15Což nás nepokládá za cizí? Prodal nás a naše stříbro projedl. 16Ten majetek, který Bůh odňal našemu otci, určitě patří nám a našim synům. Udělej tedy, co ti Bůh řekl.“ 17Tu Jakub vstal, posadil své syny a své ženy na velbloudy 18a vydal se s celým svým stádem a celým nabytým jměním – s tím stádem, které nashromáždil v aramejském Paddanu – na cestu ke svému otci Izákovi do země Kanaán. 19Když Laban odešel na stříž ovcí, Ráchel ukradla domácí bůžky svého otce. 20A Jakub oklamal Labana Aramejského, když mu neohlásil, že prchá. 21Uprchl se vším, co měl. Přebrodil Eufrat a zamířil ke Gileadským horám. 22Třetího dne Labanovi oznámili, že Jakub uprchl. 23Vzal s sebou své lidi a vydal se mu v patách na vzdálenost sedmi dní. Dostihl ho v pohoří Gilead. 24Té noci přišel k Labanovi Aramejskému ve snu Bůh a řekl mu: „Chraň se, abys s Jakubem mluvil ve zlém.“ 25Když Laban dostihl Jakuba, Jakub měl postavené stany v horách. Laban a jeho příbuzní se také utábořili v Gileadu. 26Laban Jakubovi vytkl: „Proč jsi mě oklamal a unesl jsi mé dcery jako válečné zajatkyně? 27Proč jsi tajně uprchl, podvedl mě a nic jsi mi neřekl? Byl bych tě vyprovodil s veselím, písněmi, bubínky a lyrou. 28Nedopřál jsi mi, abych políbil své vnuky a své dcery. V tom jsi jednal nemoudře. 29Je v mé moci, abych vás ztrestal, ale Bůh vašeho otce mi včera v noci řekl: ‚Chraň se, abys s Jakubem mluvil ve zlém.’ 30Když jsi skutečně odešel proto, že tolik toužíš po otcovském domě, proč jsi ukradl moje bůžky?“ 31Jakub Labanovi odpověděl: „Protože jsem se bál. Říkal jsem si, abys mi snad násilím nevzal své dcery. 32Ale u koho najdeš své bůžky, ten nezůstane naživu. V přítomnosti našich bratrů ukaž na to, co je mezi mými věcmi tvé, a vezmi si to.“ Jakub totiž nevěděl, že je ukradla Ráchel. 33Laban tedy vešel do Jakubova stanu, pak do Leina stanu a do stanu obou děveček, ale bůžky nenašel. Potom vyšel z Leina stanu a vešel do Ráchelina. 34Ráchel vzala bůžky, uložila je do velbloudího sedla a posadila se na ně. Laban prohledal celý stan, ale nenašel je. 35Řekla svému otci: „Nehněvej se, prosím, že nemohu před tebou vstát. Potkalo mě, co mívá žena.“ Tak hledal, ale bůžky nenašel. 36Tehdy se Jakub rozhněval a pustil se s Labanem do sporu. „Čeho jsem se dopustil? Jaká je moje vina, že mě tak zuřivě pronásleduješ? 37Prohledal jsi všechny moje věci a co ze své domácnosti jsi našel? Polož to sem před moje a tvoje lidi, aby nás mohli rozsoudit. 38Byl jsem u tebe dvacet let. Tvoje ovce a kozy nikdy nepotratily a nikdy jsem nejedl skopové z tvého stáda. 39Co roztrhala dravá zvěř, to jsem ti nepředkládal – sám jsem nesl vinu za ztrátu. Nesl jsem před tebou odpovědnost za ztracené, ať to bylo ve dne nebo v noci. 40A já jsem ve dne snášel horko a v noci mráz, spánku jsem neužil. 41Byl jsem u tebe dvacet let – čtrnáct let jsem ti sloužil za tvé dvě dcery a šest let za tvé stádo, a tys mi desetkrát změnil mzdu. 42Kdyby při mně nebyl Bůh mého otce. Bůh Abrahámův a Hrozný Izákův, určitě bys mě poslal pryč s prázdnou. Bůh viděl mou nouzi a námahu mých rukou. Včera vynesl soud.“ 43Nato Laban řekl Jakubovi: „Jsou to moje dcery a moje děti a moje stáda. Všechno, co vidíš, je moje. Ale co mohu dnes udělat pro svoje dcery a jejich potomky? 44Pojď, uzavřeme spolu smlouvu, ty a já. Ať je svědectví mezi tebou a mnou.“ Jakub mu řekl: „Hle, nikdo tu s námi není. Nuže, Bůh bude svědkem mezi mnou a tebou.“ 45Jakub vzal kámen a postavil jej na výšku jako posvátný kámen. 46Svým lidem řekl: „Nasbírejte kameny.“ Posbírali kameny a navršili val. U něj hodovali. 47Laban jej nazval Jegar-Sahaduta a Jakub jej nazval Galed. 48Laban prohlásil: „Tento val je ode dneška svědkem mezi tebou a mnou.“ Proto se jmenuje Galed, 49nebo také Mispa, protože řekl: „Ať Hospodin sleduje mě i tebe, když jsme od sebe daleko. 50Jestliže pokoříš moje dcery tím, že si vezmeš jiné manželky, i kdyby u toho nikdo nebyl, věz, že Bůh je svědek mezi tebou a mnou. 51Je to tento val a posvátný kámen, který jsem postavil mezi tebe a mne,“ prohlásil Laban. 52„Tento val a posvátný kámen jsou svědky, že ani já, ani ty neprojdeme kolem se zlým úmyslem. 53Bůh Abraháma a Bůh Nachora, Bůh jejich otce ať soudí mezi námi.“ A Jakub přísahal při Hrozném Izáka, svého otce. 54Potom Jakub vykonal na té hoře oběť a pozval své příbuzné na hostinu. Jedli a pili a pak na té hoře přenocovali.
Jamieson Fausset Brown Bible Commentary 1 ENVY OF LABAN AND SONS. (Gen. 31:1-21)
he heard the words of Laban's sons--It must have been from rumor that Jacob got knowledge of the invidious reflections cast upon him by his cousins; for they were separated at the distance of three days' journey.
2 And Jacob beheld the countenance of Laban--literally, "was not the same as yesterday, and the day before," a common Oriental form of speech. The insinuations against Jacob's fidelity by Laban's sons, and the sullen reserve, the churlish conduct, of Laban himself, had made Jacob's situation, in his uncle's establishment, most trying and painful. It is always one of the vexations attendant on worldly prosperity, that it excites the envy of others (
Eccl 4:4); and that, however careful a man is to maintain a good conscience, he cannot always reckon on maintaining a good name, in a censorious world. This, Jacob experienced; and it is probable that, like a good man, he had asked direction and relief in prayer.
3 the Lord said . . . Return unto the land of thy fathers--Notwithstanding the ill usage he had received, Jacob might not have deemed himself at liberty to quit his present sphere, under the impulse of passionate fretfulness and discontent. Having been conducted to Haran by God (
Gen 28:15) and having got a promise that the same heavenly Guardian would bring him again into the land of Canaan, he might have thought he ought not to leave it, without being clearly persuaded as to the path of duty. So ought we to set the Lord before us, and to acknowledge Him in all our ways, our journeys, our settlements, and plans in life.
4 Jacob sent and called Rachel and Leah--His wives and family were in their usual residence. Whether he wished them to be present at the festivities of sheep shearing, as some think; or, because he could not leave his flock, he called them both to come to him, in order that, having resolved on immediate departure, he might communicate his intentions. Rachel and Leah only were called, for the other two wives, being secondary and still in a state of servitude, were not entitled to be taken into account. Jacob acted the part of a dutiful husband in telling them his plans; for husbands that love their wives should consult with them and trust in them (
Pro 31:11).
6 ye know that . . . I have served your father--Having stated his strong grounds of dissatisfaction with their father's conduct and the ill requital he had got for all his faithful services, he informed them of the blessing of God that had made him rich notwithstanding Laban's design to ruin him; and finally, of the command from God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family; but be convinced, that in resolving to depart, he acted from a principle of religious obedience.
14 Rachel and Leah answered--Having heard his views, they expressed their entire approval; and from grievances of their own, they were fully as desirous of a separation as himself. They display not only conjugal affection, but piety in following the course described--"whatsoever God hath said unto thee, do" [
Gen 31:16]. "Those that are really their husbands' helpmeets will never be their hindrances in doing that to which God calls them" [HENRY].
17 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.
18 he carried the cattle of his getting--that is, his own and nothing more. He did not indemnify himself for his many losses by carrying off any thing of Laban's, but was content with what Providence had given him. Some may think that due notice should have been given; but when a man feels himself in danger--the law of self-preservation prescribes the duty of immediate flight, if it can be done consistently with conscience.
20 Jacob stole away--The result showed the prudence and necessity of departing secretly; otherwise, Laban might have detained him by violence or artifice.
22 LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
it was told Laban on the third day--No sooner did the news reach Laban than he set out in pursuit, and he being not encumbered, advanced rapidly; whereas Jacob, with a young family and numerous flocks, had to march slowly, so that he overtook the fugitives after seven days' journey as they lay encamped on the brow of mount Gilead, an extensive range of hills forming the eastern boundary of Canaan. Being accompanied by a number of his people, he might have used violence had he not been divinely warned in a dream to give no interruption to his nephew's journey. How striking and sudden a change! For several days he had been full of rage, and was now in eager anticipation that his vengeance would be fully wreaked, when lo! his hands are tied by invisible power (
Ps 76:10). He did not dare to touch Jacob, but there was a war of words.
26 Laban said . . . What hast thou done?--Not a word is said of the charge (
Gen 31:1). His reproaches were of a different kind. His first charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance, for their relatives and friends to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one--the carrying off his gods--Hebrew, "teraphim," small images of human figures, used not as idols or objects of worship, but as talismans, for superstitious purposes.
31 Jacob said, . . . With whomsoever thou findest thy gods let him not live--Conscious of his own innocence and little suspecting the misdeed of his favorite wife, Jacob boldly challenged a search and denounced the heaviest penalty on the culprit. A personal scrutiny was made by Laban, who examined every tent [
Gen 31:33]; and having entered Rachel's last, he would have infallibly discovered the stolen images had not Rachel made an appeal to him which prevented further search [
Gen 31:34-
Gen 31:35].
34 Rachel had taken the images, and put them in the camel's furniture, and sat upon them--The common pack saddle is often used as a seat or a cushion, against which a person squatted on the floor may lean.
36 Jacob was wroth--Recrimination on his part was natural in the circumstances, and, as usual, when passion is high, the charges took a wide range. He rapidly enumerated his grievances for twenty years and in a tone of unrestrained severity described the niggard character and vexatious exactions of his uncle, together with the hardships of various kinds he had patiently endured.
38 The rams of thy flock have I not eaten--Eastern people seldom kill the females for food except they are barren.
39 That which was torn of beasts I brought not unto thee--The shepherds are strictly responsible for losses in the flock, unless they can prove these were occasioned by wild beasts.
40 in the day the drought . . . and the frost by night--The temperature changes often in twenty-four hours from the greatest extremes of heat and cold, most trying to the shepherd who has to keep watch by his flocks. Much allowance must be made for Jacob. Great and long-continued provocations ruffle the mildest and most disciplined tempers. It is difficult to "be angry and sin not" [
Eph 4:26]. But these two relatives, after having given utterance to their pent-up feelings, came at length to a mutual understanding, or rather, God influenced Laban to make reconciliation with his injured nephew (
Pro 16:7).
44 Come thou, let us make a covenant--The way in which this covenant was ratified was by a heap of stones being laid in a circular pile, to serve as seats, and in the center of this circle a large one was set up perpendicularly for an altar. It is probable that a sacrifice was first offered, and then that the feast of reconciliation was partaken of by both parties seated on the stones around it. To this day heaps of stones, which have been used as memorials, are found abundantly in the region where this transaction took place.
52 This heap be witness--Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to God; and it is observable that there was a marked difference in the religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the "fear of his father Isaac." They who have one God should have one heart: they who are agreed in religion should endeavor to agree in everything else.
