But that night God came to Laban the Aramean in a dream and warned him, "Be careful not to say anything to Jacob, either good or bad." But that nightThe phrase "But that night" sets the scene for a divine intervention. In the Hebrew text, the word for "night" is "לַיְלָה" (laylah), which often signifies a time of vulnerability and divine encounters in the Bible. This moment underscores the immediacy and urgency of God's message to Laban, highlighting the protective nature of God over Jacob. The night is often a time when God chooses to reveal His will, as seen in other biblical narratives, emphasizing His sovereignty over time and events. God came
The Hebrew word for "God" here is "אֱלֹהִים" (Elohim), a plural form that denotes majesty and power. The verb "came" (בּוֹא, bo) indicates an active approach by God, suggesting His personal involvement in the affairs of men. This divine visitation underscores the theme of God's omnipresence and His willingness to intervene directly in human history to fulfill His purposes. to Laban the Aramean
Laban is identified as "the Aramean," which situates him within a specific ethnic and cultural context. The Arameans were a Semitic people, and this designation highlights the broader narrative of God's interaction with nations beyond Israel. Laban's identity as an Aramean also serves to contrast his pagan background with Jacob's covenant relationship with God, emphasizing the distinctiveness of God's chosen people. in a dream
Dreams in the ancient Near Eastern context were often seen as a medium for divine communication. The Hebrew word "חֲלוֹם" (chalom) for "dream" indicates a supernatural revelation. This method of communication underscores God's ability to reach individuals regardless of their spiritual state or location. It also reflects the biblical theme that God can use any means to convey His will and protect His covenant people. and warned him
The phrase "and warned him" translates the Hebrew verb "אָמַר" (amar), which means "to say" or "to speak." However, in this context, it carries the connotation of a stern admonition or command. This warning demonstrates God's authority and His protective stance over Jacob. It also serves as a reminder of the seriousness with which God views His covenant promises and the lengths He will go to ensure their fulfillment. Be careful not to say anything
The instruction "Be careful not to say anything" is a direct command from God, emphasizing the importance of Laban's restraint. The Hebrew phrase suggests a prohibition against any form of speech that could harm or influence Jacob. This highlights the power of words and the need for obedience to God's directives, reflecting the biblical principle that life and death are in the power of the tongue (Proverbs 18:21). to Jacob
Jacob, the grandson of Abraham, is the central figure in this narrative. His name, "יַעֲקֹב" (Ya'akov), means "he who grasps the heel" or "supplanter," reflecting his complex character and life journey. God's protection over Jacob in this instance reaffirms the covenant promises made to Abraham and Isaac, showcasing God's faithfulness to His chosen lineage despite human flaws and conflicts. either good or bad
The phrase "either good or bad" encompasses all possible interactions, indicating that Laban is to have no influence over Jacob's decisions or actions. The Hebrew words "טוֹב" (tov) for "good" and "רַע" (ra) for "bad" cover the spectrum of moral and ethical behavior. This command underscores God's sovereignty and His exclusive right to guide and bless Jacob, ensuring that His divine plan unfolds without human interference. Persons / Places / Events 1. GodThe sovereign deity who intervenes in human affairs, demonstrating His protective nature over Jacob. 2. Laban the ArameanJacob's father-in-law, who pursued Jacob after he fled with his family and possessions. 3. JacobThe grandson of Abraham, who left Laban's household to return to his homeland. 4. DreamA divine communication method used by God to convey His will and warnings. 5. AramThe region associated with Laban, highlighting his cultural and geographical background. Teaching Points Divine ProtectionGod actively protects His people, even when they are unaware of the dangers around them. God's SovereigntyGod's intervention in Laban's dream demonstrates His control over all situations and people, regardless of their intentions. Communication through DreamsGod can use dreams as a means to communicate His will and warnings, emphasizing the importance of being attentive to His messages. Respecting God's WarningsLaban's obedience to God's warning shows the importance of heeding divine instructions, even when they challenge personal desires or plans. Trust in God's PlanJacob's journey, though fraught with challenges, is under God's guidance, encouraging believers to trust in God's plan for their lives. Bible Study Questions 1. How does God's intervention in Laban's dream reflect His protective nature over Jacob, and how can we see God's protection in our own lives? 2. In what ways does the use of dreams in the Bible demonstrate God's sovereignty, and how can we discern God's voice in our own experiences? 3. How does Laban's response to God's warning challenge us to respect and obey divine instructions, even when they conflict with our personal desires? 4. What parallels can we draw between Jacob's journey and our own spiritual journeys, particularly in terms of trusting God's plan? 5. How can we apply the lessons from Genesis 31:24 to our understanding of God's communication methods and our responsiveness to His guidance? Connections to Other Scriptures Genesis 20:3God also appeared to Abimelech in a dream, warning him about Sarah, Abraham's wife. This shows a pattern of God using dreams to protect His chosen people. Job 33:14-16These verses discuss how God speaks to people in dreams, reinforcing the idea that dreams are a significant means of divine communication. Matthew 2:12The Magi were warned in a dream not to return to Herod, illustrating God's continued use of dreams to guide and protect His people. | Jacob At Haran | W. Roberts. | Genesis 31:22-42 | | Laban | M. Dods, D. D. | Genesis 31:22-42 | | Laban's Expostulation with Jacob, and Jacob's Defence | T. H. Leale. | Genesis 31:22-42 | | Lessons | G. Hughes, B. D., J. C. Gray. | Genesis 31:22-42 | | Lessons | G Hughes, B. D. | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. . | Genesis 31:22-42 | | Lessons | G. Hughes, B. D. | Genesis 31:22-42 | | The Years of Servitude | E. Craig. | Genesis 31:22-42 |
People Aram, Isaac, Jacob, Laban, Leah, Nahor, RachelPlaces Canaan, Euphrates River, Galeed, Gilead, Jegar-sahadutha, Mizpah, Paddan-aramTopics Anything, Aramaean, Aramean, Bad, Care, Careful, Dream, Either, Evil, Heed, Jacob, Laban, Lest, Nothing, Speak, Syrian, ThyselfDictionary of Bible Themes Genesis 31:24 1409 dream
4957 night
5548 speech, divine Genesis 31:1-24 5095 Jacob, life Library Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old TestamentAppendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be …
Alfred Edersheim—The Life and Times of Jesus the Messiah How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought, …
Leo the Great—Writings of Leo the Great Epistle Xlix. To Anastasius, Bishop of Antioch .
To Anastasius, Bishop of Antioch [35] . Gregory to Anastasius, &c. I received the letters of thy Fraternity, rightly holding fast the profession of the faith; and I returned great thanks to Almighty God, who, when the shepherds of His flock are changed, still, even after such change, guards the faith which He once delivered to the holy Fathers. Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (1 Cor. iii. 2). Whosoever, then, with love of …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1 And He had Also this Favour Granted Him. ...
66. And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer. And the happy man, as it is written, was taught of God [1112] . After this, when he once had a discussion with certain men who had come to him concerning the state of the soul and of what nature its place will be after this life, the following night one from above called him, saying, Antony, rise, go out and look.' …
Athanasius—Select Works and Letters or Athanasius A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle …
John Bunyan—The Works of John Bunyan Volumes 1-3 Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining …
Lewis Bayly—The Practice of Piety Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 31:24 NIVGenesis 31:24 NLTGenesis 31:24 ESVGenesis 31:24 NASBGenesis 31:24 KJV
Genesis 31:24 Commentaries
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