Genesis 31:48

And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

31:43-55 Laban could neither justify himself nor condemn Jacob, therefore desires to hear no more of that matter. He is not willing to own himself in fault, as he ought to have done. But he proposes a covenant of friendship between them, to which Jacob readily agrees. A heap of stones was raised, to keep up the memory of the event, writing being then not known or little used. A sacrifice of peace offerings was offered. Peace with God puts true comfort into our peace with our friends. They did eat bread together, partaking of the feast upon the sacrifice. In ancient times covenants of friendship were ratified by the parties eating and drinking together. God is judge between contending parties, and he will judge righteously; whoever do wrong, it is at their peril. They gave a new name to the place, The heap of witness. After this angry parley, they part friends. God is often better to us than our fears, and overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.

Barnes' Notes on the Bible

The covenant is then completed. And Mizpah. This refers to some prominent cliff from which, as a watch-tower, an extensive view might be obtained. It was in the northern half of Gilead Deuteronomy 3:12-13, and is noticed in Judges 11:29. It is not to be confounded with other places called by the same name. The reference of this name to the present occurrence is explained in these two verses. The names Gilead and Mizpah may have arisen from this transaction, or received a new turn in consequence of its occurrence. The terms of the covenant are now formally stated. I have cast. The erection of the pillar was a joint act of the two parties; in which Laban proposes, Jacob performs, and all take part. "The God of Abraham, Nahor, and Terah." This is an interesting acknowledgment that their common ancestor Terah and his descendants down to Laban still acknowledged the true God even in their idolatry. Jacob swears by the fear of isaac, perhaps to rid himself of any error that had crept into Laban's notions of God and his worship. The common sacrifice and the common meal ratify the covenant of reconciliation.

- Jacob Wrestles in Prayer

3. מחנים machănāyı̂m, Machanaim, "two camps."

22. יבק yaboq, Jabboq; related: בקק bāqaq "gush or gurgle out" or אבק 'ābaq in niphal, "wrestle." Now Wady Zurka.

29. ישׂראל yı̂śrā'ēl, Jisrael, "prince of God."

31. פניאל penı̂y'ēl equals פנוּאל penû'ēl, Peniel, Penuel, "face of God."

After twenty years spent in Aram, Jacob now returns to Kenann. As his departure was marked by a great moment in his spiritual life, so he is now approaching to a crisis in his life of no less significance

Jamieson-Fausset-Brown Bible Commentary

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.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

And Laban said, this heap is a witness between me and thee this day. A witness of the covenant now about to be made between them that day, and a witness against them should they break it:

therefore was the name of it called Galeed; by Jacob, as before observed; See Gill on Genesis 31:47.

Geneva Study Bible

And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

48. Therefore was the name, &c.] A popular etymology thus accounted for the name “Gilead” by derivation from “Galeed.” Probably, some well-known “cairn” on the hill-frontier of Gilead was the reputed scene of the compact between Laban and Jacob. That border feuds were waged between Aramaeans and Israelites, and that the boundaries between the two nations were marked by cairns, is indicated in this story.

Pulpit Commentary

Verses 48-50. - And Laban said, This heap is a witness between me and thee this day. The historian adding - Therefore was the name of it called (originally by Jacob, and afterwards by the Israelites from this transaction) Galeed (vide on ver. 21). The stony character of the regon may have suggested the designation. And Mizpah; - watchtower from Tsaphah, to watch. Mizpah afterwards became the site of a town in the district of Gilead (Judges 10:17; Judges 11:11, 19, 34); which received its name, as the historian intimates, from the pile of witness erected by Laban and his kinsmen, and was later celebrated as the residence of Jephthah (Judges 11:34) and the seat of the sanctuary (Judges 11:11). Ewald supposes that the mound (Galeed) and the watch tower (Mispah) were different objects, and that the meaning of the (so-called) legend is that, while the former (the mountain) was riled up by Jacob and his people, the latter (now the city and fortress of Mizpah on one of the heights of Gilead) was constructed by Laban and his followers (vide 'History of Israel,' vol. 1. p. 347); but the "grotesqusnesa" of this interpretation of the Hebrew story is its best refutation - for he (i.e. Laban) said, The Lord - Jehovah; a proof that vers. 49, 50 are a Jehovistic interpolation (Tuch, Bleek, Colenso, Kalisch); an indication of their being a subsequent insertion, though not warranting the inference that the entire history is a complication (Keil); a sign that henceforth Laban regarded Jehovah as the representative of his rights (Lange); but probably only a token that Laban, recognizing Jehovah as the only name that would bind the conscience of Jacob (Hengstenberg, Quarry), had for the moment adopted Jacob's theology ('Speaker's Commentary'), but only in self-defense (Wordsworth) - watch between me and thee, when we are absent one from another - literally, a man from his companion. If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters (Laban's concern for his daughters, though hitherto not conspicuous, may, in the hour of parting from them, have been real: his language shows that he was not quite at ease as to Jacob's integrity. Perhaps the remembrance that he had been the cause of Jacob's taking two wives made him anxious to secure that Jacob should not improve upon his evil instructions), no man is with us; - either then they stood apart from Laban's clan followers (Inglis); or his meaning was that when widely separated there would be no one to judge betwixt them, or perhaps even to observe them (Rosenmüller), but - see, God (Elohim in contrast to man) is witness betwixt me and thee. Vers 51-53. - And Laban said to Jacob, - according to Ewald the last narrator has transposed the names of Laban and Jacob (vide 'History of Israel,' vol. 1. p. 346) - Behold this heap, and behold this pillar, which I have cast (same word as in ver. 45. The Arabic version and Samaritan text read yaritha, thou hast erected, instead of yarithi, I have erected or cast up) betwixt me and thee; this heap be witness, and this pillar be witness, that (literally, if, here = that) I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar (Laban bound himself never to pass over the heap which he had erected as his witness; whereas Jacob was required to swear that he would never cross the pillar and the pile, both of which were witnesses for him) unto me, for harm. The emphatic word closes the sentence. The God of Abraham, and the God of Nahor, the God of their father, judge - the verb is plural, either because Laban regarded the Elohim of Nahor as different from the Elohim of Abraham (Rosenmüller, Keil, Kalisch, Wordsworth, 'Speaker's Commentary'), or because, though acknowledging only one Elohim, he viewed him as maintaining several and distinct relations to the persons named (cf. Quarry, p. 499) - betwixt us. Laban here invokes his own hereditary Elohim, the Elohim of Abraham's father, to guard his rights and interests under the newly-formed covenant; while Jacob in his adjuration appeals to the Elohim of Abraham's son. And Jacob sware by the fear of his father Isaac (vide supra, ver. 42). Genesis 31:48

Keil and Delitzsch Biblical Commentary on the Old Testament

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 Genesis 31:23, by whom Laban and the relations who came with him are intended, as Genesis 31:54 shows) to gather stones into a heap, which formed a table, as is briefly observed in Genesis 31:46, for the covenant meal (Genesis 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 (Genesis 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!" (Genesis 31:49, Genesis 31:50). After these words of Laban, which are introduced parenthetically,

(Note: There can be no doubt that Genesis 31:49 and Genesis 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 Exodus 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" (Genesis 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 (Joshua 13:26), also Mizpeh-Gilead (Judges 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 Genesis 31:21, Genesis 31:23, Genesis 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 Deuteronomy 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 (Genesis 32:23-24). There is nothing in the names Ramath-mizpeh, which Ramoth in Gilead bears in Joshua 13:26, and Mizpeh-Gilead, which it bears in Judges 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.