Laban called it Jegar-sahaduthaLaban, a key figure in the narrative, is Jacob's father-in-law and represents the Aramean culture. The name "Jegar-sahadutha" is Aramaic, reflecting Laban's heritage. This term means "heap of witness," indicating the significance of the stone heap as a witness to the covenant between Laban and Jacob. The use of Aramaic here highlights the cultural and linguistic differences between Laban and Jacob, who is part of the Hebrew tradition. This moment is a pivotal point in the story, marking a formal agreement and boundary between the two men, which is significant in the context of ancient Near Eastern customs where such covenants were common to resolve disputes and establish peace.
and Jacob called it Galeed
Jacob, the grandson of Abraham, uses the Hebrew term "Galeed," which also means "heap of witness." This dual naming underscores the shared understanding of the covenant despite cultural differences. The use of Hebrew by Jacob connects this event to the broader narrative of the Israelites and their covenantal relationship with God. This act of naming is significant in biblical tradition, as names often carry deep meaning and reflect divine purposes. The stone heap serves as a physical reminder of the agreement, similar to other biblical instances where stones are used as memorials (e.g.,Joshua 4:7). This event foreshadows the future establishment of boundaries and covenants in the Promised Land, and it can be seen as a type of Christ, who is the ultimate mediator of the new covenant, bringing reconciliation and peace.
Persons / Places / Events
1.
LabanLaban is the brother of Rebekah, making him Jacob's uncle. He is a key figure in Jacob's life, having employed Jacob for many years and given his daughters Leah and Rachel to Jacob as wives. In this passage, Laban names the heap of stones "Jegar-sahadutha," which is Aramaic for "witness heap."
2.
JacobJacob is the son of Isaac and Rebekah, and the grandson of Abraham. He is a patriarch of the Israelites. In this passage, Jacob names the heap of stones "Galeed," which is Hebrew for "witness heap."
3.
Jegar-sahadutha/GaleedThis is the heap of stones set up as a witness to the covenant between Laban and Jacob. The dual naming reflects the linguistic and cultural differences between Laban and Jacob, with Laban using Aramaic and Jacob using Hebrew.
4.
MizpahAlthough not mentioned in this specific verse, Mizpah is another name given to the place where the covenant is made, meaning "watchtower." It signifies God's watchfulness over the covenant.
5.
CovenantThe event of setting up the heap of stones marks a covenant between Laban and Jacob, signifying peace and mutual non-aggression.
Teaching Points
Cultural and Linguistic DifferencesThe dual naming of the heap of stones by Laban and Jacob highlights the cultural and linguistic differences between them. This teaches us the importance of understanding and respecting cultural diversity within the body of Christ.
Significance of CovenantsThe act of setting up a witness heap underscores the seriousness of covenants. In our lives, we should honor our commitments and understand the weight of our promises, especially those made before God.
God as WitnessThe naming of the place as Mizpah, meaning "watchtower," reminds us that God is always watching over us and our agreements. We should live with integrity, knowing that God sees all.
Symbolic MemorialsPhysical symbols, like the heap of stones, serve as reminders of significant spiritual truths and commitments. We can use symbols in our own lives to remember God's faithfulness and our commitments to Him.
Peaceful ResolutionsThe covenant between Laban and Jacob was a peaceful resolution to their conflict. As Christians, we are called to seek peace and reconciliation in our relationships.
Bible Study Questions and Answers
1.What is the meaning of Genesis 31:47?
2.How does Genesis 31:47 illustrate the importance of language in covenant-making?
3.Why did Laban name the place in Aramaic, and Jacob in Hebrew?
4.How can we ensure our agreements honor God, as seen in Genesis 31:47?
5.What other biblical covenants can be compared to Genesis 31:47's agreement?
6.How does understanding cultural context enhance our interpretation of Genesis 31:47?
7.Why does Genesis 31:47 use different languages for the same place name?
8.What is the significance of Laban naming the place in Aramaic?
9.How does Genesis 31:47 reflect cultural differences between Jacob and Laban?
10.What are the top 10 Lessons from Genesis 31?
11.Who was Laban in the Bible?
12.In Genesis 31:45-49, what evidence confirms or challenges the historical reliability of the Mizpah covenant, and does its ritual element fit known ancient Near Eastern practices?
13.In Genesis 31:24, why would God communicate with Laban if Laban worshipped other gods, and how does this align with other biblical passages about idolatry?
14.In Genesis 31:41, Jacob claims Laban changed his wages ten times, yet no detailed account shows each change; does this raise questions of consistency or exaggeration?What Does Genesis 31:47 Mean
Laban called it Jegar-sahadutha• In the middle of family tension, Laban takes the initiative to name the stone heap that he and Jacob have just piled up (Genesis 31:43-46). He chooses a name that literally means “heap of witness,” underscoring that the stones are an objective testimony to the covenant just struck.
• Similar memorials appear elsewhere:Joshua 4:6-7 describes stones taken from the Jordan as “a sign among you,” and inGenesis 28:18-22 Jacob himself set up a stone pillar to remember God’s promise at Bethel.
• Laban’s action shows that even a man who has often acted selfishly (Genesis 30:27; 31:7) can acknowledge God’s oversight when confronted with clear evidence. By naming the heap, he publicly binds himself to keep the peace pact (Genesis 31:49-53).
and Jacob called it Galeed• Jacob gives the same heap a Hebrew name that also means “heap of witness.” Although the languages differ, the intent is identical, confirming that both parties understand the covenant’s seriousness (compareGenesis 31:44).
• The dual naming highlights God’s faithfulness across cultural lines—He watches over Jacob the promised heir (Genesis 28:13-15) and over Laban the outsider who is now accountable for his words (Genesis 31:50).
• Jacob’s choice to echo Laban’s meaning shows humility and unity. Earlier he had erected personal memorials (Genesis 32:2; 35:14) but here he shares the testimony, pointing to a God who brings reconciliation (Romans 12:18;Ephesians 2:14).
• Later generations would remember other stone heaps set up to mark divine help, such as Samuel’s Ebenezer—“Thus far the LORD has helped us” (1 Samuel 7:12).
summaryLaban and Jacob give one pile of stones two names that mean the same thing—“heap of witness.” The act records a binding agreement before God, affirms that He sees every promise, and reminds future generations of His faithful oversight.
(47)
Jegar-sahadutha.--These are two Syriac words of the same meaning as Gal-'eed,
Heap of Witness.A Syriac (or Aramaic) dialect was most probably the ordinary language of the people in Mesopotamia, but it seems plain that Laban and his family also spoke Hebrew, not merely from his calling the placo Mizpah, a Hebrew word, but from the names given by his daughters to their children.
Verse 47. -
And Laban called it Jegar sahadutha: - A Chaldaic term signifying "Heap of testimony,"
βουνὸς τῆς μαρτυρίας (LXX.);
tumulum testis (Vulgate) -
but Jacob called it Galeed - compounded of
Gal and '
ed and meaning, like the corresponding Aramaic term used' by Laban, "Heap of witness,"
βουνὸς μάρτυς (LXX.);
acervum testimonii (Vulgate). "It is scarcely possible to doubt," says Kalisch, "that an important historical fact," relating to the primitive language of the patriarchs, "is concealed in this part of the narrative;" but whether that fact was that Aramaic, Syriac, or Chaldee was the mother-tongue of the family of Nahor, while Hebrew was acquired by Abraham in Canaan (Block, Delitzsch, Keil), or that Laban had deviated from the original speech of his ancestors (Jerome, Augustine), or that' Laban and Jacob both used the same language with some growing dialectic differences (Gosman in Lange, Inglis), Laban simply on this occasion giving the heap a name which would be known to the inhabitants of the district (Wordsworth), seems impossible to determine with certainty. The most that ran be reasonably inferred from the term
Jegar-sahadutha is that Aramaic was the language of Mesopotamia (Rosenmüller); besides this expression there is no other e
vidence that Laban and Jacob conversed in different dialects; while it is certain that the word Mizpah, which was probably also spoken by Laban, is not Chaldee or Aramaic but Hebrew.
Parallel Commentaries ...
Hebrew
Labanלָבָ֔ן(lā·ḇān)Noun - proper - masculine singular
Strong's 3837:Laban -- father-in-law of Jacobnamedוַיִּקְרָא־(way·yiq·rā-)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 7121:To call, proclaim, readit Jegar-sahadutha,שָׂהֲדוּתָ֑א(śā·hă·ḏū·ṯā)Conjunctive waw | Noun - proper - masculine singular
Strong's 3026:Jegar-sahadutha -- 'heap (of stones) of the testimony, ' a memorial of Jacob and Labanbut Jacobוְיַֽעֲקֹ֔ב(wə·ya·‘ă·qōḇ)Verb - Qal - Perfect - third person masculine singular
Strong's 3290:Jacob -- a son of Isaac, also his desccalled itקָ֥רָא(qā·rā)Preposition | third person masculine singular
Strong's 7121:To call, proclaim, readGaleed.גַּלְעֵֽד׃(gal·‘êḏ)Noun - proper - feminine singular
Strong's 1567:Galeed -- 'witness-pile', a memorial of stones East of the Jordan River
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OT Law: Genesis 31:47 Laban called it Jegar Sahadutha but Jacob (Gen. Ge Gn) 
