Genesis 31:36

Authorized King James Version

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And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?

Original Language Analysis

וַיִּ֥חַר was wroth H2734
וַיִּ֥חַר was wroth
Strong's: H2734
Word #: 1 of 15
to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy
יַֽעֲקֹב֙ And Jacob H3290
יַֽעֲקֹב֙ And Jacob
Strong's: H3290
Word #: 2 of 15
jaakob, the israelitish patriarch
וַיָּ֣רֶב and chode H7378
וַיָּ֣רֶב and chode
Strong's: H7378
Word #: 3 of 15
properly, to toss, i.e., grapple; mostly figuratively, to wrangle, i.e., hold a controversy; (by implication) to defend
לְלָבָ֔ן to Laban H3837
לְלָבָ֔ן to Laban
Strong's: H3837
Word #: 4 of 15
laban, a place in the desert
וַיַּ֤עַן answered H6030
וַיַּ֤עַן answered
Strong's: H6030
Word #: 5 of 15
properly, to eye or (generally) to heed, i.e., pay attention; by implication, to respond; by extension to begin to speak; specifically to sing, shout,
יַֽעֲקֹב֙ And Jacob H3290
יַֽעֲקֹב֙ And Jacob
Strong's: H3290
Word #: 6 of 15
jaakob, the israelitish patriarch
וַיֹּ֣אמֶר and said H559
וַיֹּ֣אמֶר and said
Strong's: H559
Word #: 7 of 15
to say (used with great latitude)
לְלָבָ֔ן to Laban H3837
לְלָבָ֔ן to Laban
Strong's: H3837
Word #: 8 of 15
laban, a place in the desert
מַה H4100
מַה
Strong's: H4100
Word #: 9 of 15
properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and
פִּשְׁעִי֙ What is my trespass H6588
פִּשְׁעִי֙ What is my trespass
Strong's: H6588
Word #: 10 of 15
a revolt (national, moral or religious)
מַ֣ה H4100
מַ֣ה
Strong's: H4100
Word #: 11 of 15
properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and
חַטָּאתִ֔י what is my sin H2403
חַטָּאתִ֔י what is my sin
Strong's: H2403
Word #: 12 of 15
an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender
כִּ֥י H3588
כִּ֥י
Strong's: H3588
Word #: 13 of 15
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
דָלַ֖קְתָּ that thou hast so hotly pursued H1814
דָלַ֖קְתָּ that thou hast so hotly pursued
Strong's: H1814
Word #: 14 of 15
to flame (literally or figuratively)
אַֽחֲרָֽי׃ after me H310
אַֽחֲרָֽי׃ after me
Strong's: H310
Word #: 15 of 15
properly, the hind part; generally used as an adverb or conjunction, after (in various senses)

Cross References

Ephesians 4:26Be ye angry, and sin not: let not the sun go down upon your wrath:Proverbs 28:1The wicked flee when no man pursueth: but the righteous are bold as a lion.Mark 3:5And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.Genesis 30:2And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?Genesis 34:7And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.Genesis 49:7Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.2 Kings 13:19And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice.2 Kings 5:11But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.Numbers 16:15And Moses was very wroth, and said unto the LORD, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.

Analysis & Commentary

And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include:

  1. divine election based on grace not merit (Romans 9:10-13)
  2. God's faithfulness to covenant promises despite human unfaithfulness
  3. discipline as evidence of divine love and means of transformation
  4. generational patterns of sin requiring divine intervention to break
  5. prayer and wrestling with God as legitimate expressions of faith.

Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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