The Flight. - Through some angry remarks of Laban's sons with reference to his growing wealth, and the evident change in the feelings of Laban himself towards him (Gen 31:1, Gen 31:2), Jacob was inwardly prepared for …
1Y oía Jacob las palabras de los hijos de Labán, que decían: Jacob ha tomado todo lo que era de nuestro padre, y de lo que era de nuestro padre ha adquirido toda esta riqueza.
2Miraba también Jacob el semblante de Labán, y veía que no era para con él como había sido antes.
3También Jehová dijo a Jacob: Vuélvete a la tierra de tus padres, y a tu parentela, y yo estaré contigo.
4Envió, pues, Jacob, y llamó a Raquel y a Lea al campo donde estaban sus ovejas,
5y les dijo: Veo que el semblante de vuestro padre no es para conmigo como era antes; mas el Dios de mi padre ha estado conmigo.
6Vosotras sabéis que con todas mis fuerzas he servido a vuestro padre;
7y vuestro padre me ha engañado, y me ha cambiado el salario diez veces; pero Dios no le ha permitido que me hiciese mal.
8Si él decía así: Los pintados serán tu salario, entonces todas las ovejas parían pintados; y si decía así: Los listados serán tu salario; entonces todas las ovejas parían listados.
9Así quitó Dios el ganado de vuestro padre, y me lo dio a mí.
10Y sucedió que al tiempo que las ovejas estaban en celo, alcé yo mis ojos y vi en sueños, y he aquí los machos que cubrían a las hembras eran listados, pintados y abigarrados.
11Y me dijo el ángel de Dios en sueños: Jacob. Y yo dije: Heme aquí.
12Y él dijo: Alza ahora tus ojos, y verás que todos los machos que cubren a las hembras son listados, pintados y abigarrados; porque yo he visto todo lo que Labán te ha hecho.
13Yo soy el Dios de Bet-el, donde tú ungiste la piedra, y donde me hiciste un voto. Levántate ahora y sal de esta tierra, y vuélvete a la tierra de tu nacimiento.
14Respondieron Raquel y Lea, y le dijeron: ¿Tenemos acaso parte o heredad en la casa de nuestro padre?
15¿No nos tiene ya como por extrañas, pues que nos vendió, y aun se ha comido del todo nuestro precio?
16Porque toda la riqueza que Dios ha quitado a nuestro padre, nuestra es y de nuestros hijos; ahora, pues, haz todo lo que Dios te ha dicho.
17Entonces se levantó Jacob, y subió sus hijos y sus mujeres sobre los camellos,
18y puso en camino todo su ganado, y todo cuanto había adquirido, el ganado de su ganancia que había obtenido en Padan-aram, para volverse a Isaac su padre en la tierra de Canaán.
19Pero Labán había ido a trasquilar sus ovejas; y Raquel hurtó los ídolos de su padre.
20Y Jacob engañó a Labán arameo, no haciéndole saber que se iba.
21Huyó, pues, con todo lo que tenía; y se levantó y pasó el Éufrates, y se dirigió al monte de Galaad.
22Y al tercer día fue dicho a Labán que Jacob había huido.
23Entonces Labán tomó a sus parientes consigo, y fue tras Jacob camino de siete días, y le alcanzó en el monte de Galaad.
24Y vino Dios a Labán arameo en sueños aquella noche, y le dijo: Guárdate que no hables a Jacob descomedidamente.
25Alcanzó, pues, Labán a Jacob; y este había fijado su tienda en el monte; y Labán acampó con sus parientes en el monte de Galaad.
26Y dijo Labán a Jacob: ¿Qué has hecho, que me engañaste, y has traído a mis hijas como prisioneras de guerra?
27¿Por qué te escondiste para huir, y me engañaste, y no me lo hiciste saber para que yo te despidiera con alegría y con cantares, con tamborín y arpa?
28Pues ni aun me dejaste besar a mis hijos y mis hijas. Ahora, locamente has hecho.
29Poder hay en mi mano para haceros mal; mas el Dios de tu padre me habló anoche diciendo: Guárdate que no hables a Jacob descomedidamente.
30Y ya que te ibas, porque tenías deseo de la casa de tu padre, ¿por qué me hurtaste mis dioses?
31Respondió Jacob y dijo a Labán: Porque tuve miedo; pues pensé que quizá me quitarías por fuerza tus hijas.
32Aquel en cuyo poder hallares tus dioses, no viva; delante de nuestros hermanos reconoce lo que yo tenga tuyo, y llévatelo. Jacob no sabía que Raquel los había hurtado.
33Entró Labán en la tienda de Jacob, en la tienda de Lea, y en la tienda de las dos siervas, y no los halló; y salió de la tienda de Lea, y entró en la tienda de Raquel.
34Pero tomó Raquel los ídolos y los puso en una albarda de un camello, y se sentó sobre ellos; y buscó Labán en toda la tienda, y no los halló.
35Y ella dijo a su padre: No se enoje mi señor, porque no me puedo levantar delante de ti; pues estoy con la costumbre de las mujeres. Y él buscó, pero no halló los ídolos.
36Entonces Jacob se enojó, y riñó con Labán; y respondió Jacob y dijo a Labán: ¿Qué transgresión es la mía? ¿Cuál es mi pecado, para que con tanto ardor hayas venido en mi persecución?
37Pues que has buscado en todas mis cosas, ¿qué has hallado de todos los enseres de tu casa? Ponlo aquí delante de mis hermanos y de los tuyos, y juzguen entre nosotros.
38Estos veinte años he estado contigo; tus ovejas y tus cabras nunca abortaron, ni yo comí carnero de tus ovejas.
39Nunca te traje lo arrebatado por las fieras: yo pagaba el daño; lo hurtado así de día como de noche, a mí me lo cobrabas.
40De día me consumía el calor, y de noche la helada, y el sueño huía de mis ojos.
41Así he estado veinte años en tu casa; catorce años te serví por tus dos hijas, y seis años por tu ganado, y has cambiado mi salario diez veces.
42Si el Dios de mi padre, Dios de Abraham y temor de Isaac, no estuviera conmigo, de cierto me enviarías ahora con las manos vacías; pero Dios vio mi aflicción y el trabajo de mis manos, y te reprendió anoche.
43Respondió Labán y dijo a Jacob: Las hijas son hijas mías, y los hijos, hijos míos son, y las ovejas son mis ovejas, y todo lo que tú ves es mío: ¿y qué puedo yo hacer hoy a estas mis hijas, o a sus hijos que ellas han dado a luz?
44Ven, pues, ahora, y hagamos pacto tú y yo, y sea por testimonio entre nosotros dos.
45Entonces Jacob tomó una piedra, y la levantó por señal.
46Y dijo Jacob a sus hermanos: Recoged piedras. Y tomaron piedras e hicieron un majano, y comieron allí sobre aquel majano.
47Y lo llamó Labán, Jegar Sahaduta; y lo llamó Jacob, Galaad.
48Porque Labán dijo: Este majano es testigo hoy entre nosotros dos; por eso fue llamado su nombre Galaad;
49y Mizpa, por cuanto dijo: Atalaye Jehová entre tú y yo, cuando nos apartemos el uno del otro.
50Si afligieres a mis hijas, o si tomares otras mujeres además de mis hijas, nadie está con nosotros; mira, Dios es testigo entre nosotros dos.
51Dijo más Labán a Jacob: He aquí este majano, y he aquí esta señal, que he erigido entre tú y yo.
52Testigo sea este majano, y testigo sea esta señal, que ni yo pasaré de este majano contra ti, ni tú pasarás de este majano ni de esta señal contra mí, para mal.
53El Dios de Abraham y el Dios de Nacor juzgue entre nosotros, el Dios de sus padres. Y Jacob juró por aquel a quien temía Isaac su padre.
54Entonces Jacob inmoló víctimas en el monte, y llamó a sus hermanos a comer pan; y comieron pan, y durmieron aquella noche en el monte.
55Y se levantó Labán de mañana, y besó sus hijos y sus hijas, y los bendijo; y regresó y se volvió a su lugar.
CARL FRIEDRICH KEIL AND FRANZ DELITZSCH OLD TESTAMENT COMMENTARY
I
Versículo 6
I. אתּנה: the original form of the abbreviated אתּן, which is merely copied from the Pentateuch in E…
אתּנה: the original form of the abbreviated אתּן, which is merely copied from the Pentateuch in Exo 13:11, Exo 13:20; Exo 34:17.
II
Versículo 9
II. אביכם: for אביכן as in Gen 32:16, etc. - "Ten times:" i.e., as often as possible, the ten as a ro…
אביכם: for אביכן as in Gen 32:16, etc. - "Ten times:" i.e., as often as possible, the ten as a round number expressing the idea of completeness. From the statement that Laban had changed his wages ten times, it is evident that when Laban observed, that among his sheep and goats, of one colour only, a large number of mottled young were born, he made repeated attempts to limit the original stipulation by changing the rule as to the colour of the young, and so diminishing Jacob's wages. But when Jacob passes over his own stratagem in silence, and represents all that he aimed at and secured by crafty means as the fruit of God's blessing, this differs no doubt from the account in Gen 30. It is not a contradiction, however, pointing to a difference in the sources of the two chapters, but merely a difference founded upon actual fact, viz., the fact that Jacob did not tell the whole truth to his wives. Moreover self-help and divine help do not exclude one another. Hence his account of the dream, in which he saw that the rams that leaped upon the cattle were all of various colours, and heard the voice of the angel of God calling his attention to what had been seen, in the words, "I have seen all that Laban hath done to thee," may contain actual truth; and the dream may be regarded as a divine revelation, which was either sent to explain to him now, at the end of the sixth year, "that it was not his stratagem, but the providence of God which had prevented him from falling a victim to Laban's avarice, and had brought him such wealth" (Delitzsch); or, if the dream occurred at an earlier period, was meant to teach him, that "the help of God, without any such self-help, could procure him justice and safety in spite of Laban's selfish covetousness" (Kurtz). It is very difficult to decide between these two interpretations. As Jehovah's instructions to him to return were not given till the end of his period of service, and Jacob connects them so closely with the vision of the rams that they seem contemporaneous, Delitzsch's view appears to deserve the preference. But the עשׂה in Gen 31:12, "all that Laban is doing to thee," does not exactly suit this meaning; and we should rather expect to find עשׂה used at the end of the time of service. The participle rather favours Kurtz's view, that Jacob had the vision of the rams and the explanation from the angel at the beginning of the last six years of service, but that in his communication to his wives, in which there was no necessity to preserve a strict continuity or distinction of time, he connected it with the divine instructions to return to his home, which he received at the end of his time of service. But if we decide in favour of this view, we have no further guarantee for the objective reality of the vision of the rams, since nothing is said about it in the historical account, and it is nowhere stated that the wealth obtained by Jacob's craftiness was the result of the divine blessing. The attempt so unmistakeably apparent in Jacob's whole conversation with his wives, to place his dealing with Laban in the most favourable light for himself, excites the suspicion, that the vision of which he spoke was nothing more than a natural dream, the materials being supplied by the three thoughts that were most frequently in his mind, by night as well as by day, viz., (1) his own schemes and their success; (2) the promise received at Bethel; (3) the wish to justify his actions to his own conscience; and that these were wrought up by an excited imagination into a visionary dream, of the divine origin of which Jacob himself may not have had the slightest doubt. - In Gen 31:13 האל has the article in the construct state, contrary to the ordinary rule; cf. Ges. 110, 2b; Ewald, 290.
III
Versículo 14
III. The two wives naturally agreed with their husband, and declared that they had no longer any part …
The two wives naturally agreed with their husband, and declared that they had no longer any part or inheritance in their father's house. For he had not treated them as daughters, but sold them like strangers, i.e., servants. "And he has even constantly eaten our money," i.e., consumed the property brought to him by our service. The inf. abs. אכול after the finite verb expresses the continuation of the act, and is intensified by גם "yes, even." כּי in Gen 31:16 signifies "so that," as in Deu 14:24; Job 10:6.
IV
Versículo 17
IV. Then Jacob rose up, and set his sons and his wives upon camels; Jacob then set out with his child…
Then Jacob rose up, and set his sons and his wives upon camels; Jacob then set out with his children and wives, and all the property that he had acquired in Padan-Aram, to return to his father in Canaan; whilst Laban had gone to the sheep-shearing, which kept him some time from his home on account of the size of his flock. Rachel took advantage of her father's absence to rob him of his teraphim (penates), probably small images of household gods in human form, which were worshipped as givers of earthly prosperity, and also consulted as oracles (see my Archologie, 90).
V
Versículo 20
V. "Thus Jacob deceived Laban the Syrian, in that he told him not that he fled;" - לב גּנב to steal …
"Thus Jacob deceived Laban the Syrian, in that he told him not that he fled;" - לב גּנב to steal the heart (as the seat of the understanding), like κλέπτειν νοο͂ν, and גּנב with the simple accus. pers., Gen 31:27, like κλεπτειν τίνα, signifies to take the knowledge of anything away from a person, to deceive him; - "and passed over the river (Euphrates), and took the direction to the mountains of Gilead."
VI
Versículo 22
VI. Laban's Pursuit, Reconciliation, and Covenant with Jacob. - As Laban was not told till the third …
Laban's Pursuit, Reconciliation, and Covenant with Jacob. - As Laban was not told till the third day after the flight, though he pursued the fugitives with his brethren, i.e., his nearest relations, he did not overtake Jacob for seven days, by which time he had reached the mountains of Gilead (Gen 31:22-24). The night before he overtook them, he was warned by God in a dream, "not to speak to Jacob from good to bad," i.e., not to say anything decisive and emphatic for the purpose of altering what had already occurred (vid., Gen 31:29, and the note on Gen 24:50). Hence he confined himself, when they met, "to bitter reproaches combining paternal feeling on the one hand with hypocrisy on the other;" in which he told them that he had the power to do them harm, if God had not forbidden him, and charged them with stealing his gods (the teraphim).
VII
Versículo 26
VII. "Like sword-booty;" i.e., like prisoners of war (Kg2 6:22) carried away unwillingly and by force.
"Like sword-booty;" i.e., like prisoners of war (Kg2 6:22) carried away unwillingly and by force.
VIII
Versículo 27
VIII. "So I might have conducted thee with mirth and songs, with tabret and harp," i.e., have sent thee…
"So I might have conducted thee with mirth and songs, with tabret and harp," i.e., have sent thee away with a parting feast.
Gen 31:28
עשׂו: an old form of the infinitive for עשׂות as in Gen 48:11; Gen 50:20.
IX
Versículo 29
IX. ידי לאל ישׁ: "there is to God my hand" (Mic 2:1; cf. Deu 28:32; Neh 5:5), i.e., my hand serves me…
ידי לאל ישׁ: "there is to God my hand" (Mic 2:1; cf. Deu 28:32; Neh 5:5), i.e., my hand serves me as God (Hab 1:11; Job 12:6), a proverbial expression for "the power lies in my hand."
X
Versículo 30
X. "And now thou art gone (for, if thou art gone), because thou longedst after thy father's house, w…
"And now thou art gone (for, if thou art gone), because thou longedst after thy father's house, why hast thou stolen my gods?" The meaning is this: even if thy secret departure can be explained, thy stealing of my gods cannot.
XI
Versículo 31
XI. The first, Jacob met by pleading his fear lest Laban should take away his daughters (keep them ba…
The first, Jacob met by pleading his fear lest Laban should take away his daughters (keep them back by force). "For I said:" equivalent to "for I thought." But Jacob knew nothing of the theft; hence he declared, that with whomsoever he might find the gods he should be put to death, and told Laban to make the strictest search among all the things that he had with him. "Before our brethren," i.e., the relations who had come with Laban, as being impartial witnesses (cf. Gen 31:37); not, as Knobel thinks, before Jacob's horde of male and female slaves, of women and of children.
XII
Versículo 33
XII. Laban looked through all the tents, but did not find his teraphim; for Rachel had put them in the…
Laban looked through all the tents, but did not find his teraphim; for Rachel had put them in the saddle of her camel and was sitting upon them, and excused herself to her lord (Adonai, Gen 31:35), on the ground that the custom of women was upon her. "The camel's furniture," i.e., the saddle (not "the camel's litter:" Luther), here the woman's riding saddle, which had a comfortable seat formed of carpets on the top of the packsaddle. The fact that Laban passed over Rachel's seat because of her pretended condition, does not presuppose the Levitical law in Lev 15:19., according to which, any one who touched the couch or seat of such a woman was rendered unclean. For, in the first place, the view which lies at the foundation of this law was much older than the laws of Moses, and is met with among many other nations (cf. Bhr, Symbolik ii. 466, etc.); consequently Laban might refrain from making further examination, less from fear of defilement, than because he regarded it as impossible that any one with the custom of women upon her should sit upon his gods.
XIII
Versículo 36
XIII. As Laban found nothing, Jacob grew angry, and pointed out the injustice of his hot pursuit and hi…
As Laban found nothing, Jacob grew angry, and pointed out the injustice of his hot pursuit and his search among all his things, but more especially the harsh treatment he had received from him in return for the unselfish and self-denying services that he had rendered him for twenty years. Acute sensibility and elevated self-consciousness give to Jacob's words a rhythmical movement and a poetical form. Hence such expressions as אחרי דּלק "hotly pursued," which is only met with in Sa1 17:53; אחטּנּה for אחטּאנּה "I had to atone for it," i.e., to bear the loss; "the Fear of Isaac," used as a name for God, פּחד, σέβας = σέβασμα, the object of Isaac's fear or sacred awe.
XIV
Versículo 40
XIV. "I have been; by day (i.e., I have been in this condition, that by day) heat has consumed (prostr…
"I have been; by day (i.e., I have been in this condition, that by day) heat has consumed (prostrated) me, and cold by night" - for it is well known, that in the East the cold by night corresponds to the heat by day; the hotter the day the colder the night, as a rule.
XV
Versículo 42
XV. "Except the God of my father...had been for me, surely thou wouldst now have sent me away empty. …
"Except the God of my father...had been for me, surely thou wouldst now have sent me away empty. God has seen mine affliction and the labour of my hands, and last night He judged it." By the warning given to Laban, God pronounced sentence upon the matter between Jacob and Laban, condemning the course which Laban had pursued, and still intended to pursue, towards Jacob; but not on that account sanctioning all that Jacob had done to increase his own possessions, still less confirming Jacob's assertion that the vision mentioned by Jacob (Gen 31:11, Gen 31:12) was a revelation from God. But as Jacob had only met cunning with cunning, deceit with deceit, Laban had no right to punish him for what he had done. Some excuse may indeed be found for Jacob's conduct in the heartless treatment he received from Laban, but the fact that God defended him from Laban's revenge did not prove it to be right. He had not acted upon the rule laid down in Pro 20:22 (cf. Rom 12:17; Th1 5:15).
16
Versículo 43
16. These words of Jacob "cut Laban to the heart with their truth, so that he turned round, offered h…
These words of Jacob "cut Laban to the heart with their truth, so that he turned round, offered his hand, and proposed a covenant." Jacob proceeded at once to give a practical proof of his assent to this proposal of his father-in-law, by erecting a stone as a memorial, and calling upon his relations also ("his brethren," as in Gen 31:23, by whom Laban and the relations who came with him are intended, as Gen 31:54 shows) to gather stones into a heap, which formed a table, as is briefly observed in Gen 31:46, for the covenant meal (Gen 31:54). This stone-heap was called Jegar-Sahadutha by Laban, and Galeed by Jacob (the former is the Chaldee, the latter the Hebrew; they have both the same meaning, viz., "heaps of witness"),
(Note: These words are the oldest proof, that in the native country of the patriarchs, Mesopotamia, Aramaean or Chaldaean was spoken, and Hebrew in Jacob's native country, Canaan; from which we may conclude that Abraham's family first acquired the Hebrew in Canaan from the Canaanites (Phoenicians).)
because, as Laban, who spoke first, as being the elder, explained, the heap was to be a "witness between him and Jacob." The historian then adds this explanation: "therefore they called his name Gal'ed," and immediately afterwards introduces a second name, which the heap received from words that were spoken by Laban at the conclusion of the covenant (Gen 31:49): "And Mizpah," i.e., watch, watch-place (sc., he called it), "for he (Laban) said, Jehovah watch between me and thee; for we are hidden from one another (from the face of one another), if thou shalt oppress my daughters, and if thou shalt take wives to my daughters! No man is with us, behold God is witness between me and thee!" (Gen 31:49, Gen 31:50). After these words of Laban, which are introduced parenthetically,
(Note: There can be no doubt that Gen 31:49 and Gen 31:50 bear the marks of a subsequent insertion. But there is nothing in the nature of this interpolation to indicate a compilation of the history from different sources. That Laban, when making this covenant, should have spoken of the future treatment of his daughters, is a thing so natural, that there would have been something strange in the omission. And it is not less suitable to the circumstances, that he calls upon the God of Jacob, i.e., Jehovah, to watch in this affair. And apart from the use of the name Jehovah, which is perfectly suitable here, there is nothing whatever to point to a different source; to say nothing of the fact that the critics themselves cannot agree as to the nature of the source supposed.)
and in which he enjoined upon Jacob fidelity to his daughters, the formation of the covenant of reconciliation and peace between them is first described, according to which, neither of them (sive ego sive tu, as in Exo 19:13) was to pass the stone-heap and memorial-stone with a hostile intention towards the other. Of this the memorial was to serve as a witness, and the God of Abraham and the God of Nahor, the God of their father (Terah), would be umpire between them. To this covenant, in which Laban, according to his polytheistic views, placed the God of Abraham upon the same level with the God of Nahor and Terah, Jacob swore by "the Fear of Isaac" (Gen 31:42), the God who was worshipped by his father with sacred awe. He then offered sacrifices upon the mountain, and invited his relations to eat, i.e., to partake of a sacrificial meal, and seal the covenant by a feast of love.
The geographical names Gilead and Ramath-mizpeh (Jos 13:26), also Mizpeh-Gilead (Jdg 11:29), sound so obviously like Gal'ed and Mizpah, that they are no doubt connected, and owe their origin to the monument erected by Jacob and Laban; so that it was by prolepsis that the scene of this occurrence was called "the mountains of Gilead" in Gen 31:21, Gen 31:23, Gen 31:25. By the mount or mountains of Gilead we are not to understand the mountain range to the south of the Jabbok (Zerka), the present Jebel Jelaad, or Jebel es Salt. The name Gilead has a much more comprehensive signification in the Old Testament; and the mountains to the south of the Jabbok are called in Deu 3:12 the half of Mount Gilead; the mountains to the north of the Jabbok, the Jebel-Ajlun, forming the other half. In this chapter the name is used in the broader sense, and refers primarily to the northern half of the mountains (above the Jabbok); for Jacob did not cross the Jabbok till afterwards (Gen 32:23-24). There is nothing in the names Ramath-mizpeh, which Ramoth in Gilead bears in Jos 13:26, and Mizpeh-Gilead, which it bears in Jdg 11:29, to compel us to place Laban's meeting with Jacob in the southern portion of the mountains of Gilead. For even if this city is to be found in the modern Salt, and was called Ramath-mizpeh from the even recorded here, all that can be inferred from that is, that the tradition of Laban's covenant with Jacob was associated in later ages with Ramoth in Gilead, without the correctness of the association being thereby established.
Antiguo Testamento
Genesis — Capítulo 31
The Flight. - Through some angry remarks of Laban's sons with reference to his growing wealth, and the evident change in the feelings of Laban himself towards him (Gen 31:1, Gen 31:2), Jacob was inwardly prepared for …
Texto — Reina-Valera 1960
1Y oía Jacob las palabras de los hijos de Labán, que decían: Jacob ha tomado todo lo que era de nuestro padre, y de lo que era de nuestro padre ha adquirido toda esta riqueza.
2Miraba también Jacob el semblante de Labán, y veía que no era para con él como había sido antes.
3También Jehová dijo a Jacob: Vuélvete a la tierra de tus padres, y a tu parentela, y yo estaré contigo.
4Envió, pues, Jacob, y llamó a Raquel y a Lea al campo donde estaban sus ovejas,
5y les dijo: Veo que el semblante de vuestro padre no es para conmigo como era antes; mas el Dios de mi padre ha estado conmigo.
6Vosotras sabéis que con todas mis fuerzas he servido a vuestro padre;
7y vuestro padre me ha engañado, y me ha cambiado el salario diez veces; pero Dios no le ha permitido que me hiciese mal.
8Si él decía así: Los pintados serán tu salario, entonces todas las ovejas parían pintados; y si decía así: Los listados serán tu salario; entonces todas las ovejas parían listados.
9Así quitó Dios el ganado de vuestro padre, y me lo dio a mí.
10Y sucedió que al tiempo que las ovejas estaban en celo, alcé yo mis ojos y vi en sueños, y he aquí los machos que cubrían a las hembras eran listados, pintados y abigarrados.
11Y me dijo el ángel de Dios en sueños: Jacob. Y yo dije: Heme aquí.
12Y él dijo: Alza ahora tus ojos, y verás que todos los machos que cubren a las hembras son listados, pintados y abigarrados; porque yo he visto todo lo que Labán te ha hecho.
13Yo soy el Dios de Bet-el, donde tú ungiste la piedra, y donde me hiciste un voto. Levántate ahora y sal de esta tierra, y vuélvete a la tierra de tu nacimiento.
14Respondieron Raquel y Lea, y le dijeron: ¿Tenemos acaso parte o heredad en la casa de nuestro padre?
15¿No nos tiene ya como por extrañas, pues que nos vendió, y aun se ha comido del todo nuestro precio?
16Porque toda la riqueza que Dios ha quitado a nuestro padre, nuestra es y de nuestros hijos; ahora, pues, haz todo lo que Dios te ha dicho.
17Entonces se levantó Jacob, y subió sus hijos y sus mujeres sobre los camellos,
18y puso en camino todo su ganado, y todo cuanto había adquirido, el ganado de su ganancia que había obtenido en Padan-aram, para volverse a Isaac su padre en la tierra de Canaán.
19Pero Labán había ido a trasquilar sus ovejas; y Raquel hurtó los ídolos de su padre.
20Y Jacob engañó a Labán arameo, no haciéndole saber que se iba.
21Huyó, pues, con todo lo que tenía; y se levantó y pasó el Éufrates, y se dirigió al monte de Galaad.
22Y al tercer día fue dicho a Labán que Jacob había huido.
23Entonces Labán tomó a sus parientes consigo, y fue tras Jacob camino de siete días, y le alcanzó en el monte de Galaad.
24Y vino Dios a Labán arameo en sueños aquella noche, y le dijo: Guárdate que no hables a Jacob descomedidamente.
25Alcanzó, pues, Labán a Jacob; y este había fijado su tienda en el monte; y Labán acampó con sus parientes en el monte de Galaad.
26Y dijo Labán a Jacob: ¿Qué has hecho, que me engañaste, y has traído a mis hijas como prisioneras de guerra?
27¿Por qué te escondiste para huir, y me engañaste, y no me lo hiciste saber para que yo te despidiera con alegría y con cantares, con tamborín y arpa?
28Pues ni aun me dejaste besar a mis hijos y mis hijas. Ahora, locamente has hecho.
29Poder hay en mi mano para haceros mal; mas el Dios de tu padre me habló anoche diciendo: Guárdate que no hables a Jacob descomedidamente.
30Y ya que te ibas, porque tenías deseo de la casa de tu padre, ¿por qué me hurtaste mis dioses?
31Respondió Jacob y dijo a Labán: Porque tuve miedo; pues pensé que quizá me quitarías por fuerza tus hijas.
32Aquel en cuyo poder hallares tus dioses, no viva; delante de nuestros hermanos reconoce lo que yo tenga tuyo, y llévatelo. Jacob no sabía que Raquel los había hurtado.
33Entró Labán en la tienda de Jacob, en la tienda de Lea, y en la tienda de las dos siervas, y no los halló; y salió de la tienda de Lea, y entró en la tienda de Raquel.
34Pero tomó Raquel los ídolos y los puso en una albarda de un camello, y se sentó sobre ellos; y buscó Labán en toda la tienda, y no los halló.
35Y ella dijo a su padre: No se enoje mi señor, porque no me puedo levantar delante de ti; pues estoy con la costumbre de las mujeres. Y él buscó, pero no halló los ídolos.
36Entonces Jacob se enojó, y riñó con Labán; y respondió Jacob y dijo a Labán: ¿Qué transgresión es la mía? ¿Cuál es mi pecado, para que con tanto ardor hayas venido en mi persecución?
37Pues que has buscado en todas mis cosas, ¿qué has hallado de todos los enseres de tu casa? Ponlo aquí delante de mis hermanos y de los tuyos, y juzguen entre nosotros.
38Estos veinte años he estado contigo; tus ovejas y tus cabras nunca abortaron, ni yo comí carnero de tus ovejas.
39Nunca te traje lo arrebatado por las fieras: yo pagaba el daño; lo hurtado así de día como de noche, a mí me lo cobrabas.
40De día me consumía el calor, y de noche la helada, y el sueño huía de mis ojos.
41Así he estado veinte años en tu casa; catorce años te serví por tus dos hijas, y seis años por tu ganado, y has cambiado mi salario diez veces.
42Si el Dios de mi padre, Dios de Abraham y temor de Isaac, no estuviera conmigo, de cierto me enviarías ahora con las manos vacías; pero Dios vio mi aflicción y el trabajo de mis manos, y te reprendió anoche.
43Respondió Labán y dijo a Jacob: Las hijas son hijas mías, y los hijos, hijos míos son, y las ovejas son mis ovejas, y todo lo que tú ves es mío: ¿y qué puedo yo hacer hoy a estas mis hijas, o a sus hijos que ellas han dado a luz?
44Ven, pues, ahora, y hagamos pacto tú y yo, y sea por testimonio entre nosotros dos.
45Entonces Jacob tomó una piedra, y la levantó por señal.
46Y dijo Jacob a sus hermanos: Recoged piedras. Y tomaron piedras e hicieron un majano, y comieron allí sobre aquel majano.
47Y lo llamó Labán, Jegar Sahaduta; y lo llamó Jacob, Galaad.
48Porque Labán dijo: Este majano es testigo hoy entre nosotros dos; por eso fue llamado su nombre Galaad;
49y Mizpa, por cuanto dijo: Atalaye Jehová entre tú y yo, cuando nos apartemos el uno del otro.
50Si afligieres a mis hijas, o si tomares otras mujeres además de mis hijas, nadie está con nosotros; mira, Dios es testigo entre nosotros dos.
51Dijo más Labán a Jacob: He aquí este majano, y he aquí esta señal, que he erigido entre tú y yo.
52Testigo sea este majano, y testigo sea esta señal, que ni yo pasaré de este majano contra ti, ni tú pasarás de este majano ni de esta señal contra mí, para mal.
53El Dios de Abraham y el Dios de Nacor juzgue entre nosotros, el Dios de sus padres. Y Jacob juró por aquel a quien temía Isaac su padre.
54Entonces Jacob inmoló víctimas en el monte, y llamó a sus hermanos a comer pan; y comieron pan, y durmieron aquella noche en el monte.
55Y se levantó Labán de mañana, y besó sus hijos y sus hijas, y los bendijo; y regresó y se volvió a su lugar.
CARL FRIEDRICH KEIL AND FRANZ DELITZSCH OLD TESTAMENT COMMENTARY
Versículo 6
I. אתּנה: the original form of the abbreviated אתּן, which is merely copied from the Pentateuch in E…
Versículo 9
II. אביכם: for אביכן as in Gen 32:16, etc. - "Ten times:" i.e., as often as possible, the ten as a ro…
Versículo 14
III. The two wives naturally agreed with their husband, and declared that they had no longer any part …
Versículo 17
IV. Then Jacob rose up, and set his sons and his wives upon camels; Jacob then set out with his child…
Versículo 20
V. "Thus Jacob deceived Laban the Syrian, in that he told him not that he fled;" - לב גּנב to steal …
Versículo 22
VI. Laban's Pursuit, Reconciliation, and Covenant with Jacob. - As Laban was not told till the third …
Versículo 26
VII. "Like sword-booty;" i.e., like prisoners of war (Kg2 6:22) carried away unwillingly and by force.
Versículo 27
VIII. "So I might have conducted thee with mirth and songs, with tabret and harp," i.e., have sent thee…
Versículo 29
IX. ידי לאל ישׁ: "there is to God my hand" (Mic 2:1; cf. Deu 28:32; Neh 5:5), i.e., my hand serves me…
Versículo 30
X. "And now thou art gone (for, if thou art gone), because thou longedst after thy father's house, w…
Versículo 31
XI. The first, Jacob met by pleading his fear lest Laban should take away his daughters (keep them ba…
Versículo 33
XII. Laban looked through all the tents, but did not find his teraphim; for Rachel had put them in the…
Versículo 36
XIII. As Laban found nothing, Jacob grew angry, and pointed out the injustice of his hot pursuit and hi…
Versículo 40
XIV. "I have been; by day (i.e., I have been in this condition, that by day) heat has consumed (prostr…
Versículo 42
XV. "Except the God of my father...had been for me, surely thou wouldst now have sent me away empty. …
Versículo 43
16. These words of Jacob "cut Laban to the heart with their truth, so that he turned round, offered h…