1Jednou Jákob zaslechl, jak Lábanovi synové říkají: „Jákob obral našeho otce o všechno! Všechno to bohatství si pořídil na úkor našeho otce!“ 2A když se Jákob podíval na Lábana, viděl, že už mu není nakloněn jako dříve. 3Tehdy Hospodin Jákobovi řekl: „Vrať se do země svých otců a ke svému příbuzenstvu, a já budu s tebou.“ 4Jákob si tedy nechal zavolat Ráchel a Léu na pole ke svému stádu 5a řekl jim: „Vidím na vašem otci, že už mi není nakloněn jako dříve. Bůh mého otce však je se mnou. 6Samy víte, že jsem vašemu otci sloužil ze všech sil, 7ale váš otec mě šidil. Desetkrát změnil mou odměnu, ale Bůh mu nedovolil, aby mi ublížil. 8Když řekl: ‚Dostaneš za odměnu, co bude skvrnité,‘ všechen dobytek vrhal skvrnitá mláďata. Když řekl: ‚Dostaneš za odměnu, co bude pruhované,‘ vrhal všechen dobytek pruhovaná mláďata. 9Tak Bůh odebral stádo vašemu otci a dal je mně. 10Jednou, v době páření dobytka, jsem ve snu pozvedl oči a uviděl berany připouštěné ke stádu. Byli pruhovaní, skvrnití a strakatí. 11Tehdy mě v tom snu oslovil Boží anděl: ‚Jákobe!‘ A když jsem odpověděl: ‚Zde jsem,‘ 12řekl: ‚Pozvedni oči a pohleď: Všichni berani připouštění ke stádu jsou pruhovaní, skvrnití a strakatí, neboť jsem viděl vše, co ti Lában dělá. 13Já jsem Bůh Bet-elu, kde jsi pomazal památný kámen a kde jsi mi složil slib. Nyní vstaň, odejdi z této země a vrať se do své vlasti.‘“ 14Ráchel a Léa mu odpověděly: „Copak máme v domě našeho otce ještě nějaký podíl nebo dědictví? 15Copak nás nemá za cizí? Vždyť nás prodal a všechny peníze shrábl! 16Všechno bohatství, které Bůh vytrhl z rukou našeho otce, je proto naše a našich dětí! Udělej, cokoli ti Bůh řekl.“ 17A tak Jákob vstal, naložil své děti a ženy na velbloudy 18a shromáždil všechna svá stáda. Se vším majetkem, jehož nabyl, s dobytkem vlastního chovu, který získal v Padan-aramu, se vydal ke svému otci Izákovi do kanaánské země. 19(Když předtím Lában odešel stříhat své stádo, Ráchel svému otci ukradla jeho domácí bůžky.) 20Jákob opustil Aramejce Lábana pokradmu, vůbec mu neoznámil, že odchází. 21Utekl se vším, co měl; vstal, překročil řeku Eufrat a vydal se směrem ke gileádským horám. 22Lában se o Jákobově útěku dozvěděl až třetího dne. 23Vzal tedy s sebou své druhy a hnal se za ním sedm dní, než ho dostihl v gileádských horách. 24Té noci však Aramejce Lábana navštívil ve snu Bůh a řekl mu: „Neodvažuj se Jákobovi něco vytýkat!“ 25Lában tedy Jákoba dostihl. (Jákob si v tom pohoří postavil stan a i Lában se svými druhy se utábořili v gileádských horách.) 26Lában Jákobovi řekl: „Cos to udělal? Odkradl ses ode mě a odvedl mé dcery, jako bys je zajal mečem! 27Proč jsi tajně utekl? Zmizels pokradmu a nic jsi mi neřekl! Vyprovodil bych tě s veselím a písněmi, s tamburínou a citerou. 28Nenechal jsi mě ani políbit mé syny a dcery – zachoval ses jako hlupák! 29Mohl jsem vám býval ublížit, ale Bůh vašeho otce ke mně minulé noci promluvil a řekl: ‚Neodvažuj se Jákobovi něco vytýkat!‘ 30Takže ty jsi musel odejít, protože ses roztoužil po otcovském domě. Proč jsi ale ukradl mé bohy?!“ 31Jákob Lábanovi odpověděl: „Utekl jsem, protože jsem se bál; myslel jsem si, že bys mi chtěl své dcery vzít násilím. 32Jestli ale u někoho najdeš své bohy, ať zemře! Prohledej mé věci před našimi druhy a vezmi si, co ti patří.“ (Jákob totiž nevěděl, že je Ráchel ukradla.) 33Lában tedy šel do Jákobova stanu, do stanu Léy i do stanů obou děveček, ale nic nenašel. Vyšel tedy z Léina stanu a šel do stanu Ráchel. 34Ráchel mezitím ty bůžky strčila pod velbloudí sedlo a posadila se na ně. Lában prohledal celý stan, ale nic nenašel. 35Ráchel svému otci řekla: „Nehněvej se, můj pane, že před tebou nemohu vstát. Mám měsíčky.“ A tak hledal, ale bůžky nenašel. 36Tehdy se Jákob rozhněval a začal Lábana hubovat. Řekl mu: „Čím jsem se provinil? Co jsem spáchal, že mě tak zuřivě stíháš? 37Prošťáral jsi všechny mé věci, a cos našel z celého svého domu? Polož to zde před mé i své druhy, ať nás dva rozsoudí! 38Byl jsem u tebe celých dvacet let. Tvé ovce ani kozy nikdy nepotratily. Berany z tvého stáda jsem nejedl. 39Co roztrhaly šelmy, jsem ti nepřinášel, ale sám jsem nahrazoval škodu. Vymáhal jsi ode mne, co bylo ukradeno ve dne i co bylo ukradeno v noci. 40Ve dne mě stravoval žár a v noci mráz, až mi i spánek zmizel z očí. 41Tak mi bylo ve tvém domě oněch dvacet let. Čtrnáct let jsem ti sloužil za tvé dvě dcery a šest let za tvůj dobytek, ale ty jsi mou odměnu desetkrát změnil. 42Kdyby Bůh mého otce, Bůh Abrahamův a Strach Izákův, nebyl se mnou, určitě bys mě teď propustil s prázdnou! Bůh ale viděl mé trápení a dřinu mých rukou a minulou noc vyřkl svůj soud.“ 43Lában na to Jákobovi odpověděl: „Tyto dcery jsou mé dcery, tyto děti jsou mé děti a tento dobytek je můj dobytek. Všechno, co vidíš, je moje. Co bych ale dnes neudělal pro své dcery a pro děti, jež se jim narodily? 44Proto nyní pojď, vstupme do smlouvy – já a ty – ať je to pro mne a pro tebe svědectvím.“ 45Jákob tedy vzal kámen a vztyčil jej jako památník. 46Potom řekl svým druhům: „Nasbírejte kamení!“ A tak nanosili kamení, vytvořili mohylu a na té mohyle pojedli. 47Lában ji pojmenoval aramejsky Jegar-sahaduta, Mohyla svědectví, a Jákob jí dal stejné jméno hebrejsky, totiž Gal-ed. 48Lában řekl: „Tato mohyla ať je ode dneška mým i tvým svědkem.“ A proto dostala jméno Gal-ed, Mohyla svědectví, 49a také Micpa, Stráž, neboť řekl: „Až se rozejdeme, ať Hospodin nade mnou i tebou drží stráž. 50Budeš-li mým dcerám ubližovat nebo vezmeš-li si kromě mých dcer další ženy – ačkoli s námi není žádný člověk, hle, Bůh je mým i tvým svědkem!“ 51Lában Jákobovi ještě řekl: „Pohleď na tuto mohylu a pohleď na ten památný kámen, který jsem mezi sebou a tebou umístil. 52Tato mohyla i ten památník jsou svědky, že se k tobě nepřiblížím za tuto mohylu a že ani ty se ke mně za tuto mohylu a za tento památník nepřiblížíš se zlým úmyslem. 53Bůh Abrahamův a Bůh Náchorův, Bůh jejich otce nechť je naším soudcem!“ Jákob tedy přísahal při Strachu svého otce Izáka. 54Potom na oné hoře obětoval dobytče a svolal své druhy, aby hodovali. A tak hodovali a zůstali na té hoře celou noc.
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.