Genesis 31:17
Parallel Verses
English Standard Version
So Jacob arose and set his sons and his wives on camels.

King James Bible
Then Jacob rose up, and set his sons and his wives upon camels;

American Standard Version
Then Jacob rose up, and set his sons and his wives upon the camels;

Douay-Rheims Bible
Then Jacob rose up, and having set his children and wives upon camels, went his way.

English Revised Version
Then Jacob rose up, and set his sons and his wives upon the camels;

Webster's Bible Translation
Then Jacob arose, and set his sons and his wives upon camels;

Genesis 31:17 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

אביכם: for אביכן as in Genesis 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 Genesis 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 Genesis 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 Genesis 31:13 האל has the article in the construct state, contrary to the ordinary rule; cf. Ges. 110, 2b; Ewald, 290.

Genesis 31:17 Parallel Commentaries

Treasury of Scripture Knowledge

upon camels.

Genesis 24:10,61 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand...

1 Samuel 30:17 And David smote them from the twilight even to the evening of the next day: and there escaped not a man of them...

Cross References
Genesis 31:16
All the wealth that God has taken away from our father belongs to us and to our children. Now then, whatever God has said to you, do."

Genesis 31:18
He drove away all his livestock, all his property that he had gained, the livestock in his possession that he had acquired in Paddan-aram, to go to the land of Canaan to his father Isaac.

Jump to Previous
Camels Children Jacob Lifteth Riseth Rose Wives
Jump to Next
Camels Children Jacob Lifteth Riseth Rose Wives
Links
Genesis 31:17 NIV
Genesis 31:17 NLT
Genesis 31:17 ESV
Genesis 31:17 NASB
Genesis 31:17 KJV

Genesis 31:17 Bible Apps
Genesis 31:17 Biblia Paralela
Genesis 31:17 Chinese Bible
Genesis 31:17 French Bible
Genesis 31:17 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Genesis 31:16
Top of Page
Top of Page