Genesis 31:27 kjv

Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

Genesis 31:27 nkjv

Why did you flee away secretly, and steal away from me, and not tell me; for I might have sent you away with joy and songs, with timbrel and harp?

Genesis 31:27 niv

Why did you run off secretly and deceive me? Why didn't you tell me, so I could send you away with joy and singing to the music of timbrels and harps?

Genesis 31:27 esv

Why did you flee secretly and trick me, and did not tell me, so that I might have sent you away with mirth and songs, with tambourine and lyre?

Genesis 31:27 nlt

Why did you slip away secretly? Why did you deceive me? And why didn't you say you wanted to leave? I would have given you a farewell feast, with singing and music, accompanied by tambourines and harps.

Genesis 31 verses

Genesis 31 27 Meaning

Laban confronts Jacob, expressing feigned indignation over Jacob's clandestine departure and perceived deception. Laban claims he was denied the opportunity to bestow upon Jacob a proper, celebratory farewell, complete with musical instruments, suggesting Jacob robbed him of an honorable social custom. This accusation subtly shifts blame onto Jacob while masking Laban's deeper grievance regarding his lost control, the family he felt he owned, and the prosperity Jacob took with him.

Genesis 31 27 Context

Genesis 31:27 occurs during a tense confrontation between Laban and Jacob. Jacob, after twenty years of faithful service under Laban, during which he was repeatedly cheated (Laban changed his wages ten times), secretly departed from Haran with his wives (Laban's daughters), children, and vast wealth of flocks, commanded by God to return to Canaan (Gen 31:3). Jacob's secret flight was an act of self-preservation, fearing Laban would prevent him from leaving or seize his earnings. Laban, upon discovering Jacob's flight and the disappearance of his household gods (teraphim, unbeknownst to Jacob, stolen by Rachel), pursued Jacob for seven days with a large company. This verse is Laban's opening salvo upon catching Jacob, immediately launching into a guilt-tripping accusation rather than addressing the deeper grievances of years of exploitation. Laban frames Jacob's departure as a personal affront to his honor, skillfully ignoring the years of manipulation and control he exerted over Jacob. Culturally, such send-offs involved music and feasting to bless the travelers, ensuring continued good relations; Laban pretends to have desired such a ritual, which Jacob's secretive flight prevented.

Genesis 31 27 Word analysis

• Why: Hebrew lammah (לָמָּה). This interrogative particle often conveys a sense of complaint, indignation, or rebuke, setting a tone of accusation. It's not a genuine query for understanding but a rhetorical challenge.
• did you flee secretly: Hebrew bārachtā miṣṣetêr (בָּרַחְתָּ מִסֵּתֶר).
  • bārachtā: "you fled," "you escaped." Signifies a hurried departure, an act of evasion.
  • miṣṣetêr: "from a hiding place," "secretly." Emphasizes the hidden, clandestine, and deceptive nature of Jacob's departure. This act, done without Laban's knowledge, was a significant insult to Laban's perceived authority and ownership over his household.
• and deceive me: Hebrew wattigⁿōv 'et-libbī (וַתִּגְנֹב אֶת־לִבִּי). Lit. "and you stole my heart/mind."
  • tigⁿōv: "you stole" or "you robbed."
  • 'et-libbī: "my heart/mind." In this idiom, "stealing one's heart" means to outwit, trick, deceive, or take advantage of someone without their knowledge. Laban felt blindsided and exploited.
• and not tell me: Hebrew wĕlō'-higadtā lī (וְלֹא הִגַּדְתָּ לִּי).
  • higadtā*: "you told" or "you announced."
  • lī: "to me." A direct accusation of withholding information, a breach of common social courtesy and a denial of Laban's patriarchal authority.
• so that I might have sent you away: Hebrew wa'ăšallēḥăkhā (וָאֲשַׁלֵּחֲךָ). Šālaḥ (to send away, to let go) with a conjunctive expressing a desired outcome. This portrays Laban as someone who would have acted generously and honorably, contrasting with Jacob's supposed underhandedness.
• with joy: Hebrew bəśimḥāh (בְּשִׂמְחָה). Implies a festive and happy atmosphere, part of an honorable send-off, painting a picture of goodwill.
• and songs: Hebrew ûvišîrīm (וּבְשִׁירִים). Music was an integral part of celebrations, expressing communal joy, blessings, and social affirmation during transitions.
• with tambourine: Hebrew ûvətōph (וּבְתֹף). The tōph (a type of frame drum or tambourine) was a common percussion instrument used for joyous celebrations, often accompanying dancing. It was frequently associated with women in festive contexts (Ex 15:20; Judg 11:34).
• and lyre: Hebrew ûvəkinnōr (וּבְכִנּוֹר). The kinnōr (a stringed instrument, typically a lyre or harp) was often used in professional and celebratory music, associated with skilled musicians and feasts (1 Sam 16:23; Gen 4:21). The inclusion of both common and more sophisticated instruments reinforces the image of a grand, public farewell.

Words-group Analysis:

• "Why did you flee secretly and deceive me, and not tell me?": This opening sequence encapsulates Laban's primary grievances, which he presents as an egregious violation of proper conduct and family relations. He perceives Jacob's actions as a direct assault on his dignity, ownership, and the social protocol expected in such an significant departure.
• "so that I might have sent you away with joy and songs, with tambourine and lyre?": This long, descriptive phrase details Laban's feigned regret. He paints an idyllic scene of a benevolent farewell, emphasizing the traditional customs involving communal rejoicing and musical accompaniment. This attempt to portray himself as a wronged, generous patriarch is deeply ironic, given his twenty years of deceitful and exploitative dealings with Jacob. He desires to make Jacob appear disrespectful and uncaring, failing to honor custom, while completely overlooking Jacob's reasons for his urgent and covert exit.

Genesis 31 27 Bonus section

• The irony in Laban's statement is particularly biting when contrasted with his own practices. He claims Jacob "stole his heart," yet Laban repeatedly stole from Jacob by changing his wages. He demands transparency, but his own actions were consistently duplicitous.
• Laban's specific mention of "tambourine and lyre" highlights common musical instruments in ancient Near Eastern culture used for significant social and religious occasions, emphasizing the community's involvement in life transitions, reinforcing the idea of a customary farewell.
• This exchange sets the stage for a spiritual lesson: human interactions can be fraught with misunderstanding and self-interest, but God's protection (as seen in Laban's dream, Gen 31:24) overrides human manipulation, guiding His people towards their divinely appointed destiny.

Genesis 31 27 Commentary

Genesis 31:27 showcases Laban's profound hypocrisy and manipulative character. His accusation of Jacob's clandestine departure, implying a lack of respect and deceit, conveniently ignores his own consistent history of defrauding Jacob. Laban's flowery description of a desired "joy and songs, with tambourine and lyre" send-off is a thin veil for his true concerns: the loss of control over Jacob's labor, the significant wealth Jacob had accumulated, and potentially the stolen household idols (teraphim) which symbolised his familial power and prosperity. Jacob, knowing Laban's exploitative nature and driven by God's explicit command to return home, had every reason to flee secretly; a direct request to leave would likely have been denied or met with further deceit. Laban's focus on etiquette and cultural rituals is a diversion, meant to guilt-trip Jacob and position himself as the aggrieved party. This verse exposes the shallowness of Laban's supposed care for Jacob's welfare, prioritizing his own perceived honor and material loss above genuine family ties.