Genesis 31:50 kjv

If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.

Genesis 31:50 nkjv

If you afflict my daughters, or if you take other wives besides my daughters, although no man is with us?see, God is witness between you and me!"

Genesis 31:50 niv

If you mistreat my daughters or if you take any wives besides my daughters, even though no one is with us, remember that God is a witness between you and me."

Genesis 31:50 esv

If you oppress my daughters, or if you take wives besides my daughters, although no one is with us, see, God is witness between you and me."

Genesis 31:50 nlt

If you mistreat my daughters or if you marry other wives, God will see it even if no one else does. He is a witness to this covenant between us.

Genesis 31 verses

Genesis 31 50 Meaning

Genesis 31:50 contains Laban's specific stipulations to Jacob as part of their covenant agreement at Mizpah. It primarily concerns the fair treatment of Laban's daughters, who are Jacob's wives, and prohibits Jacob from marrying additional wives who would compete with or displace them. Laban invokes God as the sole witness to this agreement, underscoring its gravity and divine enforcement in the absence of other human observers.

Genesis 31 50 Context

Genesis 31:50 occurs during a pivotal moment in Jacob's life, as he leaves Laban's household after twenty years of service. Having amassed wealth and a large family through divine blessing, but also enduring Laban's deceit and constant changing of wages, Jacob secretly departs with his wives, children, and possessions. Laban pursues him, intending harm, but is divinely warned in a dream not to speak good or bad to Jacob (Gen 31:24).

When Laban confronts Jacob, an intense verbal exchange ensues, revealing Laban's bitterness and Jacob's frustration with Laban's unfairness. Despite their tension, they establish a covenant (Gen 31:44). This specific verse outlines Laban's final terms related to his daughters—Jacob's wives—underscoring his (superficial or genuine) concern for their welfare and status. The historical context reflects ancient Near Eastern patriarchal society, where a wife's security depended on her husband and the ability to bear children. While polygamy was practiced, it often led to strife and a precarious position for wives if the husband favored another. Laban’s concern for his daughters' well-being and avoidance of rival wives would have resonated deeply with the societal norms and fears of the time, emphasizing their dependency on their husband and the implications of being neglected or replaced.

Genesis 31 50 Word analysis

• If (אִם - 'im): This Hebrew particle introduces a conditional clause, implying a potential future scenario. It highlights the serious nature of the ensuing terms, which, if violated, would trigger divine consequence. It acts as a solemn warning rather than a mere suggestion.
• you mistreat (תְעַנֶּה - tᵊ'an•neh): From the root עָנָה ('anah), meaning to afflict, oppress, humble, violate, or treat harshly. This is a comprehensive term extending beyond physical abuse to include neglect, emotional cruelty, denial of conjugal rights, or making one's life miserable. It covers any action that would diminish the well-being, status, or dignity of Jacob's wives. In biblical thought, "afflicting" the vulnerable was a grave offense against God's heart (Exod 22:22-24).
• my daughters (בְּנֹתַי - bᵊno•tay): Refers to Leah and Rachel, and implicitly also Zilpah and Bilhah through whom Jacob had children, all of whom are Laban's direct descendants (Gen 29-30). This term emphasizes Laban's familial connection and responsibility, however complex and often self-serving their relationship has been.
• or if you take (וְאִם תִּקַּח - wᵊ'im tiq•qakh): The 'and if' introduces a second distinct condition. To "take" (לָקַח - laqach) here means to acquire a wife, indicating a future marriage.
• other wives (נָשִׁים אֲחֵרוֹת - na•shim 'a•khe•rot): Literally "women others." This directly addresses polygamy, which was culturally acceptable but frequently led to rivalry, jealousy, and injustice among wives (e.g., Hannah and Peninnah in 1 Sam 1, Leah and Rachel in Gen 30). Laban is stipulating against the acquisition of additional wives who might displace or marginalize Leah and Rachel.
• besides my daughters (עַל בְּנֹתַי - 'al bᵊno•tay): Literally "upon my daughters." This preposition can mean "in addition to" or "over," implying that the new wives would either be taken in addition to, or perhaps, take precedence or status over Laban's daughters, thereby diminishing their standing and security.
• though no one is with us (אֵין אִשׁ אִמָּנוּ - 'eyn 'ish 'im•ma•nu): "No man/person with us." This crucial phrase emphasizes the private, unwitnessed nature of this specific stipulation between Laban and Jacob. It highlights the absence of human observers who could verify or enforce the terms. This lack of human witness makes the invocation of God even more significant.
• look (רְאֵה - rᵊ'eh): An imperative meaning "see" or "behold." It's an interjection drawing immediate attention to the solemn declaration that follows.
• God (אֱלֹהִים - 'Elohim): A general, plural noun for God, often used in the Old Testament to refer to the one true God of Israel. In this context, it functions as the divine witness, a commonly accepted role for deity in ancient Near Eastern treaties to ensure compliance, especially when no human witness is present (as indicated by "no one is with us"). Jacob's God is being invoked by Laban, acknowledging a shared, if differing, understanding of divine oversight.
• is witness (עֵד - 'ed): Refers to a legal witness, one who attests to the truth of an event or agreement. Here, God Himself is explicitly declared the witness. This implies divine retribution for any violation of the oath.
• between you and me (בֵּינִי וּבֵינֶךָ - bey•ni u•vey•ne•kha): "Between me and between you." This reinforces the direct and personal nature of the covenant between Laban and Jacob, even though its scope primarily affects Jacob's actions towards Laban's daughters.

Words-group by words-group analysis:

• "If you mistreat my daughters, or if you take other wives besides my daughters": This initial conditional clause sets two specific boundaries for Jacob's marital conduct. The first concerns his treatment of his existing wives, guarding against cruelty, neglect, or deprivation. The second directly addresses polygamy, forbidding him from marrying additional women who could pose a threat to the well-being and security of Laban's daughters. This stipulation reveals Laban's understanding of the inherent vulnerabilities of wives in a patriarchal society, especially in the context of multiple marriages.
• "though no one is with us, look, God is witness between you and me": This powerful affirmation elevates the covenant from a mere human agreement to a divinely witnessed and enforced oath. The phrase "though no one is with us" acknowledges the private setting of their agreement, emphasizing that in the absence of human witnesses, God himself observes and guarantees the integrity of their pact. The invocation of God ("Elohim") as the ultimate "witness" means any violation would be an offense directly against God, inviting divine judgment. This provides a strong deterrent, appealing to Jacob's faith and the shared recognition of divine authority.

Genesis 31 50 Bonus section

• The Power of Divine Witness: The concept of God as a witness ('ed) transforms a personal agreement into a sacred oath. In biblical legal tradition, a witness was crucial for validating truth and enforcing justice (Deut 19:15). When God Himself is the sole witness, it implies an absolute guarantee and the certainty of divine retribution for covenant violation, surpassing any human accountability. This motif recurs when covenants are made between parties who cannot ensure constant human oversight.
• Polygamy's Difficulties: Although polygamy was practiced by patriarchs, this verse subtly reinforces its inherent challenges and potential for injustice, especially towards older wives. Laban’s concern for his daughters' emotional and physical welfare, fearing competition from future wives, points to the societal stress polygamy often caused, aligning with later biblical insights that God's ideal for marriage is monogamous (Gen 2:24; Matt 19:4-6).
• Laban's Irony and Providence: It is ironic that Laban, who had been exploitative, is now concerned for his daughters. However, God, through Laban's seemingly self-serving stipulation, effectively put a divine safeguard around Jacob's family, ensuring His chosen lineage (which would become the twelve tribes of Israel) received at least minimal protection through their mother's continued security and well-being. This demonstrates God's sovereignty working even through flawed human agents and their earthly concerns.

Genesis 31 50 Commentary

Genesis 31:50 highlights the complex interplay of family relations, ancient Near Eastern customs, and divine oversight within the patriarchal narratives. Laban, who had repeatedly defrauded Jacob, now adopts the mantle of concerned father, extracting a promise concerning the welfare of his daughters and a limitation on Jacob's future marital choices. This stipulation reveals a genuine fear for the daughters' security in a world where a woman's status was largely determined by her husband's provision and favor, especially in polygamous households. While Laban's sincerity might be questioned given his past manipulative behavior, the substance of his demand — protection from mistreatment and security from being supplanted by new wives — resonates with biblical principles of justice and care for the vulnerable.

The verse's profound weight rests on the phrase "though no one is with us, look, God is witness between you and me." In ancient covenants, divine witness was invoked to lend supernatural authority and enforcement, particularly when human monitoring was impossible. This solemn declaration means any breach of these conditions would not be merely a broken human promise but a violation directly witnessed and potentially judged by God Himself. This underscores the theological principle that God is the ultimate guarantor of covenants, particularly those impacting the weak, and that no human act, even those in private, escapes His omnipresent gaze. The stipulation serves as a reminder that the marital bond, though culturally negotiated, ultimately falls under divine scrutiny and expectation of loving provision and faithfulness.