Genesis 31:28 kjv

And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.

Genesis 31:28 nkjv

And you did not allow me to kiss my sons and my daughters. Now you have done foolishly in so doing.

Genesis 31:28 niv

You didn't even let me kiss my grandchildren and my daughters goodbye. You have done a foolish thing.

Genesis 31:28 esv

And why did you not permit me to kiss my sons and my daughters farewell? Now you have done foolishly.

Genesis 31:28 nlt

Why didn't you let me kiss my daughters and grandchildren and tell them good-bye? You have acted very foolishly!

Genesis 31 verses

Genesis 31 28 Meaning

Laban here expresses deep anguish and indignation that Jacob denied him the customary opportunity to bid a proper, affectionate farewell to his daughters, Leah and Rachel, and their children, who are also Laban's grandchildren. He views Jacob's secret departure as a grave slight, a disrespectful and morally reprehensible act that warrants his accusation of Jacob acting "foolishly" or vilely.

Genesis 31 28 Context

Genesis chapter 31 marks a significant turning point in Jacob's life, as he decides to leave Laban's service and return to Canaan. After twenty years of labor, during which Laban repeatedly exploited and deceived him by changing his wages, Jacob perceives divine instruction to depart (Gen 31:3). Fearing Laban's interference and aggression, Jacob secretly gathers his family and possessions and departs without a word to Laban. After three days, Laban learns of Jacob's flight and pursues him for seven days, eventually catching up with him in the hill country of Gilead. Verse 28 is part of Laban's initial confrontation and lament after God has already warned him in a dream not to harm Jacob. Laban's complaint here highlights his perceived right to patriarchal authority and the established cultural practice of a proper farewell, which Jacob's secretive departure blatantly ignored.

Genesis 31 28 Word analysis

• And have not allowed me (וְלֹא נָתַתָּ - wə-lōʾ nāṯattā):

  • lōʾ (לֹא): The negative particle "not."
  • nāṯattā (נָתַתָּ): Second person singular perfect Qal of the verb natan (נָתַן), meaning "to give" or "to place." In this context, it carries the sense of "you did not permit," "you did not grant," or "you did not allow." It emphasizes Jacob's active denial of a proper farewell.

• to kiss (לְנַשֵּׁק - lə-naššēq):

  • The Lamed prefix denotes infinitive construct "to."
  • naššēq (נַשֵּׁק): Piel infinitive of nashaq (נָשַׁק), meaning "to kiss." The Piel stem emphasizes intensity or repeated action. A kiss in the ancient Near East was not merely casual. It signified affection, a formal farewell, a blessing, reconciliation, or a respectful greeting. Laban felt denied this customary and significant gesture of affection and formal separation.

• my grandchildren (בָּנַי - bānuʿî):

  • Literally, "my sons." While banim typically means sons, in context of the grandchildren who were Jacob's children through Laban's daughters, it broadly encompasses descendants. Many English translations accurately interpret it as "grandchildren" to convey the family relationship through Leah and Rachel. This usage expands Laban's sense of loss beyond just his daughters.

• and my daughters (וּבְנוֹתַי - u-vənotai):

  • u- (וּ): Conjunction "and."
  • vənotai (בְּנוֹתַי): Feminine plural noun "daughters," with the first person singular possessive suffix "my." These are Leah and Rachel. This directly points to Laban's strong paternal attachment and sense of violated right.

• You have now done (עָשִׂיתָ - ʿāśîtā):

  • Second person masculine singular perfect Qal of asah (עָשָׂה), "to do, to make, to perform." A direct accusation, highlighting Jacob's responsibility for the action.

• foolishly (נִבְלָה - nivlāh):

  • From the root navál (נָבַל), meaning to fall, fade, wither, or be morally insensible. This is a strong and condemning term. It denotes a disgraceful, outrageous, or scandalous act that demonstrates moral corruption or depravity, not merely a minor mistake. In other biblical contexts, nivlāh is used to describe acts of grave indecency (e.g., Gen 34:7), wanton lewdness, and spiritual rebellion (e.g., Jer 23:13-14). Laban views Jacob's actions as a serious offense against familial decorum and honor.

• in so doing (בַּעֲשׂוֹתְךָ - baʿasôtḵā):

  • ba- (בַּ): Preposition "in" or "by means of."
  • ʿasôtḵā (עֲשׂוֹתְךָ): Qal infinitive construct of asah "to do," with the second person masculine singular possessive suffix "your." This phrase reinforces that Jacob himself is directly responsible for this "foolish" action.

• Words-group Analysis:

  • "And have not allowed me to kiss my grandchildren and my daughters?": This opening question expresses Laban's deep emotional pain and indignation. He perceives Jacob's act as a personal insult, a denial of his rightful place as father and grandfather, and a violation of cherished family bonds and cultural norms around farewells. It underscores the severity of Jacob's unannounced departure from Laban's perspective.
  • "You have now done foolishly in so doing.": This declarative sentence is Laban's indictment of Jacob's character and conduct. Calling an act nivlāh is more than just a criticism; it implies moral condemnation. Laban attributes Jacob's entire clandestine departure as a wicked, senseless, and disgraceful act, a direct assault on the proper order and respect due within family and society.

Genesis 31 28 Bonus section

• The irony in Laban’s accusation: Laban, known for his deceitful nature (Gen 29:25; 31:7), now casts the first stone, highlighting a common human tendency to accuse others of faults one possesses. This reflects a lack of self-awareness.
• The conflict underscores the evolving dynamics of patriarchal succession. Jacob, under God's blessing, needed to break away from Laban's controlling influence to establish his own household and fulfill his destiny in the land of Canaan, even if the execution was culturally provocative.
• Laban's lament prioritizes personal dignity and customary decorum over the substantial economic grievances Jacob suffered, revealing his focus on appearances and relational authority rather than justice.
• God's unseen hand (Gen 31:24) in restraining Laban contrasts with Laban’s emotional outburst, indicating divine protection for Jacob even amidst his flawed actions. Laban could accuse, but God had set boundaries on his ability to harm.

Genesis 31 28 Commentary

Laban's indignant accusation in Genesis 31:28 unveils the underlying tensions of his relationship with Jacob. While Jacob’s secretive departure was driven by years of Laban’s deceit and exploitation (as confirmed later in the chapter and by Jacob's defense in Gen 31:41-42), Laban frames it as an egregious moral failure rather than a reaction to his own misdeeds. His complaint about being denied a farewell kiss highlights the social and emotional norms of the ancient world. A formal goodbye, involving blessings and affectionate gestures like kissing, was essential for validating departures, maintaining honor, and securing continued goodwill. Jacob's clandestine exit directly defied this expectation, creating a deep offense in Laban’s patriarchal mind. Laban's use of the term nivlāh is potent; it elevates Jacob’s secret flight from a mere logistical decision to a profoundly shameful and dishonorable act, underscoring the severity of the perceived betrayal. This moment sets the stage for the formal, though tense, resolution that culminates in their covenant at Galeed. It reflects how broken trust can distort perspectives, with each party feeling justified while accusing the other of wrongdoing.