Genesis 31:11

_AND THE ANGEL OF GOD SPAKE UNTO ME IN A DREAM, SAYING, JACOB: AND I SAID, HERE AM I._ THE ANGEL OF GOD. That Divine Being styles himself (Genesis 31:13) the God of Beth-el (cf. Genesis 32:24-32; Genesis 35:9-15; Genesis 48:15-16). He was not one of the angels who were seen ascending and descending on the symbolic ladder. He identified himself with God....

1-21 The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not...

Verse Genesis 31:11. _THE ANGEL OF GOD SPAKE UNTO ME IN A DREAM_] It is strange that we had not heard of this dream _before_; and yet it seems to have taken place before the cattle brought forth, immediately after the bargain between him and Laban. If we follow the _Samaritan_ the difficulty is at once removed, for it gives us the whole of this dream after Genesis 30:36 of the preceding chapter,...

- Jacob’s Flight from Haran 19. תרפים _t__e__rāpı̂ym_, Teraphim. This word occurs fifteen times in the Old Testament. It appears three times in this chapter, and nowhere else in the Pentateuch. It is always in the plural number. The root does not appear in Biblical Hebrew. It perhaps means “to live well,” intransitively (Gesenius, Roedig.), “to nourish,” transitively (Furst). The teraphim were symbols or representatives of the Deity, as Laban calls them his gods. They seem to have been busts (προτομαί _protomai_, Aquila) of the human form, sometimes as large as life 1 Samuel 19:13. Those of full size were probably of wood; the smaller ones may have been of metal. In two passages...

EXPOSITION GENESIS 31:1 AND HE—Jacob had now served twenty years with Laban, and must accordingly have been in his ninety-seventh or seventy-seventh year (_vide_ Genesis 27:1)—HEARD THE WORDS OF LABAN'S SONS,—who were not at this time only small youths about fourteen years of ago (Delitzsch), since they were capable of being entrusted with their father's flocks (Genesis 30:35)—SAYING (probably in a conversation which had been over. heard by Jacob), JACOB HATH TAKEN AWAY (by fraud is what they meant, an opinion in which Kalisch agrees; but it is not quite certain that Jacob was guilty of dishonesty in acting as he

AND THE ANGEL OF GOD SPAKE UNTO ME IN A DREAM,.... In the same dream before related, and to direct him to observe what was presented to him, and to confirm what he saw, and lead him to the design and use of it. This was not a created angel, but the eternal one, the Son of God, and who is afterwards called God, and to whom Jacob had made a vow, which he would never have done to an angel; but to God only, as Ben Melech observes: [SAYING], JACOB; AND I SAID, HERE [AM] I; the Angel called him by his name, to which he answered, and signified that he was ready to attend to whatsoever he should say to him....

ANGEL See note, (_ See Scofield) - (Hebrews 1:4). _...

CHAPTER 31 JACOB'S SERVITUDE ENDED AND FLIGHT FROM LABAN _ 1. Laban's behavior and God's commandment (Genesis 31:1)_ 2. The dream vision to return to the land (Genesis 31:11) 3. Jacob's flight (Genesis 31:17) 4. Laban warned (Genesis 31:22) 5. Laban's accusation (Genesis 31:25) 6. Jacob's answer (Genesis 31:31) 7. The covenant between Jacob and Laban ...

JACOB'S FLIGHT. This section is, for the most part, from E, Genesis 31:1; Genesis 31:3 are from J, Genesis 31:18 (after cattle) from P. Jacob realises from the words of Laban's sons (J) and the altered demeanour of Laban himself (E) that his enrichment at Laban's expense is deeply resented. Yahweh also bade him return (J). To his wives he complains of the treatment he has received from their father, which God has nevertheless overruled for his advantage, the God of Bethel who is now summoning him home. They side with Jacob, embittered by Laban's meanness in giving them no part of the bride-price (_mg.)._ So, with their warm encouragement, he sets out with family, flocks, and property, outwitting Laban, who was shee

ANGEL OF GOD (Hebrew. _Elohim)._ In Genesis 31:13 called by Himself, "I am the God of Beth-el", El of Beth-el. Compare Genesis 28:12; Genesis 28:13, and Genesis 48:16....