Genesis 31:4-13 · Bible study
Genesis 31:4-13 Commentary: Why Jacob Called His Wives to the Field
Hebrew · 10 what the commentators say
Meaning in one sentence
A study of Jacob’s private conversation with Rachel and Leah before fleeing Laban, highlighting his prudence, trust in God’s direction, and role as a husband.
Research Summary
- Meaning: Jacob secretly calls his wives to explain why they must flee and credits God for protecting and prospering him despite Laban’s deceit.
- Key words: “Deceived” (התל, hethel, mock, deceive); “changed my wages ten times” (עשׂרת מנים, a round number for repeated alteration of pay).
- Main debate: How this account relates to the breeding methods in Genesis 30:31, 43, some see a contradiction, others a complement (human means and divine sovereignty).
- Theological theme: God’s providential care for the faithful even when human employers are unjust; the divine command to return to the land of promise.
- Best use: Preaching and teaching on wise decision-making, family consultation, and trusting God’s guidance in conflict situations.
Translation Comparison
BSB Berean Standard Bible 2020
4So Jacob sent word and called Rachel and Leah to the field where his flocks were,
5and he told them, “I can see from your father’s countenance that his attitude toward me has changed; but the God of my father has been with me.
6You know that I have served your father with all my strength.
7And although he has cheated me and changed my wages ten times, God has not allowed him to harm me.
8If he said, ‘The speckled will be your wages,’ then the whole flock bore speckled offspring. If he said, ‘The streaked will be your wages,’ then the whole flock bore streaked offspring.
9Thus God has taken away your father’s livestock and given them to me.
10When the flocks were breeding, I saw in a dream that the streaked, spotted, and speckled males were mating with the females.
11In that dream the angel of God said to me, ‘Jacob!’ And I replied, ‘Here I am.’
12‘Look up,’ he said, ‘and see that all the males that are mating with the flock are streaked, spotted, or speckled; for I have seen all that Laban has done to you.
13I am the God of Bethel, where you anointed the pillar and made a solemn vow to Me. Now get up and leave this land at once, and return to your native land.’”
WEB World English Bible 2000
4Jacob sent and called Rachel and Leah to the field to his flock,
5and said to them, “I see the expression on your father’s face, that it is not toward me as before; but the God of my father has been with me.
6You know that I have served your father with all of my strength.
7Your father has deceived me, and changed my wages ten times, but God didn’t allow him to hurt me.
8If he said, ‘The speckled will be your wages,’ then all the flock bore speckled. If he said, ‘The streaked will be your wages,’ then all the flock bore streaked.
9Thus God has taken away your father’s livestock, and given them to me.
10During mating season, I lifted up my eyes, and saw in a dream, and behold, the male goats which leaped on the flock were streaked, speckled, and grizzled.
11The angel of God said to me in the dream, ‘Jacob,’ and I said, ‘Here I am.’
12He said, ‘Now lift up your eyes, and behold, all the male goats which leap on the flock are streaked, speckled, and grizzled, for I have seen all that Laban does to you.
13I am the God of Bethel, where you anointed a pillar, where you vowed a vow to me. Now arise, get out from this land, and return to the land of your birth.’”
KJV King James Version 1769
4And Jacob sent and called Rachel and Leah to the field unto his flock,
5And said unto them, I see your father’s countenance, that it is not toward me as before; but the God of my father hath been with me.
6And ye know that with all my power I have served your father.
7And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
8If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked.
9Thus God hath taken away the cattle of your father, and given them to me.
10And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled.
11And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.
12And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee.
13I am the God of Beth–el, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.
ASV American Standard Version 1901
4And Jacob sent and called Rachel and Leah to the field unto his flock,
5and said unto them, I see your father’s countenance, that it is not toward me as beforetime; but the God of my father hath been with me.
6And ye know that with all my power I have served your father.
7And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
8If he said thus, The speckled shall be thy wages; then all the flock bare speckled: and if he said thus, The ringstreaked shall be thy wages; then bare all the flock ringstreaked.
9Thus God hath taken away the cattle of your father, and given them to me.
10And it came to pass at the time that the flock conceive, that I lifted up mine eyes, and saw in a dream, and, behold, the he-goats which leaped upon the flock were ringstreaked, speckled, and grizzled.
11And the angel of God said unto me in the dream, Jacob: and I said, Here am I.
12And he said, Lift up now thine eyes, and see: all the he-goats which leap upon the flock are ringstreaked, speckled, and grizzled: for I have seen all that Laban doeth unto thee.
13I am the God of Beth-el, where thou anointedst a pillar, where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy nativity.
YLT Young's Literal Translation 1898
4And Jacob sendeth and calleth for Rachel and for Leah to the field unto his flock;
5and saith to them, `I am beholding your father's face--that it is not towards me as heretofore, and the God of my father hath been with me,
6and ye--ye have known that with all my power I have served your father,
7and your father hath played upon me, and hath changed my hire ten times; and God hath not suffered him to do evil with me.
8`If he say thus: The speckled are thy hire, then bare all the flock speckled ones; and if he say thus: The ring-streaked are thy hire, then bare all the flock ring-streaked;
9and God taketh away the substance of your father, and doth give to me.
10`And it cometh to pass at the time of the flock conceiving, that I lift up mine eyes and see in a dream, and lo, the he-goats, which are going up on the flock, are ring-streaked, speckled, and grisled;
11and the messenger of God saith unto me in the dream, Jacob, and I say, Here am I.
12`And He saith, Lift up, I pray thee, thine eyes, and see--all the he-goats which are going up on the flock are ring-streaked, speckled, and grisled, for I have seen all that Laban is doing to thee;
13I am the God of Bethel where thou hast anointed a standing pillar, where thou hast vowed a vow to me; now, arise, go out from this land, and turn back unto the land of thy birth.'
Darby Darby Bible 1890
4And Jacob sent and called Rachel and Leah to the fields to his flock,
5and said to them, I see your father's countenance, that it is not toward me as previously; but the God of my father has been with me.
6And you know that with all my power I have served your father.
7And your father has mocked me, and has changed my wages ten times; but God suffered him not to hurt me.
8If he said thus; The speckled shall be thy hire, then all the flocks bore speckled; and if he said thus: The ringstraked shall be thy hire, then all the flocks bore ringstraked.
9And God has taken away the cattle of your father, and given [them] to me.
10And it came to pass at the time of the ardour of the flocks, that I lifted up mine eyes, and saw in a dream, and behold, the rams that leaped upon the flocks were ringstraked, speckled, and spotted.
11And the Angel of God said to me in a dream, Jacob! And I said, Here am I.
12And he said, Lift up now thine eyes, and see: all the rams that leap upon the flock are ringstraked, speckled, and spotted; for I have seen all that Laban does to thee.
13I am the God of Bethel, where thou anointedst the pillar, where thou vowedst a vow to me. Now arise, depart out of this land, and return to the land of thy kindred.
Douay-Rheims Douay-Rheims Bible 1899
4He sent, and called Rachel and Lia into the field, where he fed the flocks,
5And said to them: I see your father's countenance is not towards me as yesterday and the other day: but the God of my father hath been with me.
6And you know that I have served your father to the uttermost of my power.
7Yea your father hath also overreached me, and hath changed my wages ten times: and yet God hath not suffered him to hurt me.
8If at any time, he said: The speckled shall be thy wages: all the sheep brought forth speckled: but when he said on the contrary: Thou shalt take all the white one for thy wages: all the flocks brought forth white ones.
9And God hath taken your father's substance, and given it to me.
10For after the time came of the ewes conceiving, I lifted up my eyes, and saw in my sleep, that the males which leaped upon the females were of divers colours, and spotted, and speckled.
11And the angel of God said to me in my sleep: Jacob. And I answered: Here I am.
12And he said: Lift up thy eyes, and see that all the males leaping upon the females, are of divers colours, spotted and speckled. For I have seen all that Laban hath done to thee.
13I am the God of Bethel, where thou didst anoint the stone, and make a vow to me. Now therefore arise, and go out of this land, and return into thy native country.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 31:4
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jacob's summons to the field was a deliberate act of prudence. Adam Clarke notes he wanted “greater secrecy” away from Laban's household, while John Calvin adds that Jacob acted as a good husband by informing his wives of his plans and exhorting them to accompany him. The Cambridge Bible observes that the frequent use of Elohim (God) rather than Yahweh in this chapter underscores God's providential care over against Laban's schemes. Matthew Henry sees in Jacob's speech an honest rehearsal of Laban's deceit and God's faithful intervention, a pattern for believers facing hostility. On the dream itself (vv. 10, 13), Gill and Keil & Delitzsch identify the Angel of God as the pre-incarnate Christ, who declares himself “the God of Bethel,” binding Jacob's past vow to the present command to return. The core consensus is that Jacob’s private meeting, his truthful account of hardship, and his appeal to divine revelation together display a man who trusts God’s guidance while taking wise precautions.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Complementary action and sovereignty: The breeding in Genesis 30 involved Jacob’s methods; the dream in 31:10–12 reveals God was ultimately directing the outcome. The two accounts supplement each other.
- Contradictory traditions: Some source critics suggest chapters 30 and 31 come from different authors, with 31 attributing success wholly to God, while 30 credits Jacob’s cleverness.
- Natural means under God: Even if Jacob used practical breeding knowledge, the text asserts that God ‘took away’ Laban’s livestock (v. 9) and that the angel showed Jacob the result in advance, implying divine causation through natural processes.
What is clear: All sides agree that God was with Jacob, that Laban was unjust, and that Jacob understood the birth of speckled and streaked flocks as a sign of God’s faithful provision.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Relationship to Genesis 30's breeding account | Both chapters agree that Jacob acquired flocks that were speckled, streaked, and spotted. | Some readers see a contradiction: Genesis 30 attributes the result to Jacob’s use of striped rods; Genesis 31:8, 12 attributes it to God’s direct intervention. Others, like Lange and Keil, argue that the two accounts are complementary: Jacob used natural means, but God sovereignly caused those means to succeed. |
| Identity of 'the angel of God' (v. 11) | The angel speaks as God, commanding Jacob and recalling the Bethel vow. | Calvin and many Reformed commentators identify this angel as the pre-incarnate Son of God (a Christophany), because he calls himself ‘the God of Bethel.’ Other traditions, including some Anglican and Catholic interpreters, view this as a created angel speaking with divine authority, because the Hebrew term <em>mal’akh</em> can mean any messenger. The Cambridge Bible notes that the phrase ‘I am the God of Bethel’ suggests a divine self-disclosure. |
| The meaning of 'ten times' (v. 7) | The number indicates frequent, repeated changes of agreement. | Some ancient interpreters (e.g., Aquila, Symmachus, the Septuagint) read the Hebrew as ‘ten lambs’ rather than ‘ten times.’ Adam Clarke reviews these versions, noting that Augustine understood it as five years of wages. Most modern commentators take ‘ten times’ as a round number for ‘many times.’ |
| Jacob’s prudence vs. rashness | Jacob took wise precautions in consulting his wives and leaving secretly. | Some (e.g., Calvin) emphasize Jacob’s prudence as a model for husbands; others, such as Matthew Henry, highlight the tension between human planning and divine command, noting that Jacob’s flight could appear fearful rather than faithful. The passage presents both: he acts wisely <em>because</em> God has told him to go. |
Historical & Cultural Context
The field setting is significant. Jacob had been tending his flocks three days’ journey from Laban’s home (Gen. 30:36), likely at seasonal sheep-shearing grounds. Clarke suggests Jacob called his wives under the pretext of festivities, but the real purpose was confidential conversation. Rachel and Leah were brought into the decision because they were not only wives but also co-sufferers under Laban’s greed, as they later affirm (vv. 14, 16).
Jacob’s twenty years of service included fourteen for his brides and six for the flocks. The phrase “ten times” (v. 7) is a round number for repeated deception; Keil & Delitzsch note it means “as often as possible.” Laban’s changing of wages reflects the patriarchal practice of verbal contracts, easily abused by the stronger party. In the ancient Near East, sheep breeding was a primary measure of wealth, and Jacob’s success despite Laban’s fraud was remarkable.
The dream theophany (vv. 10, 13) follows a pattern of God revealing his will through visions at critical moments (cf. Gen. 20:3, 28:12). The angel of God speaking as “the God of Bethel” recalls Jacob’s earlier encounter at Luz (Gen. 28:18, 22), connecting his vow there with the current command to return. The command “arise, get out from this land” echoes Yahweh’s word in v. 3, confirming that the Angel speaks with divine authority. This historical and literary backdrop makes clear that Jacob’s departure was not impulsive but a faithful response to God’s direction, weighed in consultation with his household.
Textual Notes
The supplied commentaries note a textual question around Genesis 31:7. The Hebrew phrase עשׂרת מנים (asereth monim, “ten times”) was read by some ancient versions differently. Adam Clarke reports that Aquila translated it “ten numbers,” Symmachus “ten times in number,” and the Septuagint “ten lambs” (δεκα αμνων). Origen and Augustine discussed the meaning, with Augustine suggesting it referred to five years of wages. Most modern scholars follow the Masoretic reading “ten times” as an idiom for repeated actions. The Cambridge Bible adds that the Hebrew of verse 13 (“I am the God of Bethel”) is grammatically irregular, with the LXX smoothing it to “the God who appeared to you at the place of God.” No other significant variants are mentioned in the consulted sources.
Reception History
This passage has been used across Christian traditions to illustrate God’s care for the oppressed and the importance of seeking God’s direction in family decisions. Early interpreters like Augustine saw in the ten changes of wages a lesson in divine justice. Reformation commentators such as Calvin and Matthew Henry emphasized Jacob’s prudence in consulting his wives and his trust in God’s providence. The dream revelation has been the focus of sermons on God’s sovereignty over human scheming. In modern application, the account is often read as a model for navigating workplace injustice or relational conflict with both practical wisdom and spiritual dependence. The identification of the angel with Christ has been a recurring theme in Reformed and evangelical teaching, while other traditions stress the continuity of God’s guidance from Bethel to this moment of departure.
Preaching This Verse
Three-point outline
- Prudence in private counsel. Jacob calls his wives to the field, away from eavesdroppers. He does not act rashly but includes those most affected. Wise decisions often require confidential, prayerful conversation.
- Honesty about suffering. Jacob does not hide Laban’s deceit or his own hard labour. He names the injustice plainly. Families facing conflict need truthful speech, not denial.
- Trust in God’s provision. Every change of wages, every lamb of the right colour, Jacob traces it all to God. The dream confirms that the Lord sees Laban’s actions and is working for Jacob’s good.
Five-point outline
- Reading the signs. Jacob sees the change in Laban’s face and hears the hostility of Laban’s sons. He reads the situation before acting.
- Consulting the family. He summons Rachel and Leah, treating them as partners in the decision, not as property.
- Recounting the facts. Jacob lays out his faithful service and Laban’s ten changes of agreement, evidence that the problem is not his fault.
- Declaring God’s faithfulness. He credits God for protecting him and for blessing the flocks despite Laban’s tricks.
- Obeying the divine command. The dream vision and the angel’s words provide the final warrant to leave. Obedience grows from hearing God’s specific instruction.
Illustration hooks
- A small-business owner who discovers a partner is undercutting the agreement. The owner must decide whether to confront or quietly exit, and how to involve family in the choice.
- A couple in a difficult extended-family situation where open conversation at home is impossible. They find a neutral place to talk honestly about the next step.
- An employee who has given faithful service but faces repeated broken promises from a supervisor. She must discern when to seek change and how to trust God’s provision in the meantime.
Questions your congregation is asking
- How can I know when a situation has become toxic enough that God wants me to leave, not just endure?
- How do I balance being honest about others’ wrongs without becoming bitter or gossipy?
- What does it look like to consult my spouse or family in a major decision without shifting responsibility?
Leading a Discussion
In this passage, Jacob takes deliberate steps to prepare his household for a risky departure. God had already spoken to him (v. 3), but Jacob also explains the situation to Rachel and Leah, seeking their understanding and support. As a small group, consider how Jacob models both reliance on God and wise human initiative.
Discussion questions
- Why do you think Jacob summoned his wives to the field rather than speaking to them at home? What does this reveal about his awareness of danger and his respect for them?
- Jacob begins by describing Laban’s changed expression. How do we discern others’ attitudes when the situation is tense, and when should we take those perceptions seriously?
- Notice that Jacob rehearses his own faithful service (v. 6) and Laban’s deception (v. 7). Why is it important to give a full account when seeking others’ support? Are there risks here?
- The dream in verses 10, 13 repeats what Jacob already knows. Why does God reaffirm his guidance through a vision? How does this help Jacob, and us, in moments of transition?
- The angel calls himself “the God of Bethel,” referencing Jacob’s earlier vow (Gen. 28:18, 22). How does God’s past faithfulness become a foundation for present obedience?
- Rachel and Leah respond in verses 14, 16 by affirming that God has taken their father’s wealth and given it to them. What does their support add to the story?
- How can we apply Jacob’s pattern, prayer, personal observation, family conversation, and obedience to God’s word, when facing a difficult decision today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 21:22 | At that time, Abimelech and Phicol the captain of his army spoke to Abraham, saying, “God is with you in all that you do. |
| Genesis 31:2 | Jacob saw the expression on Laban’s face, and, behold, it was not toward him as before. |
| Genesis 31:3 | Yahweh said to Jacob, “Return to the land of your fathers, and to your relatives, and I will be with you.” |
| Genesis 31:42 | Unless the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now you would have sent me away empty. God has seen my affliction and the labor of my hands, and rebuked you last night.” |
| Genesis 31:53 | The God of Abraham, and the God of Nahor, the God of their father, judge between us.” Then Jacob swore by the fear of his father, Isaac. |
| Genesis 32:9 | Jacob said, “God of my father Abraham, and God of my father Isaac, Yahweh, who said to me, ‘Return to your country, and to your relatives, and I will do you good,’ |
| Genesis 48:15 | He blessed Joseph, and said, “The God before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day, |
| Genesis 50:17 | ‘You shall tell Joseph, “Now please forgive the disobedience of your brothers, and their sin, because they did evil to you.”’ Now, please forgive the disobedience of the servants of the God of your father.” Joseph wept when they spoke to him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that Jacob likely summoned his wives to an open field for secrecy rather than visiting their tents, where Laban’s household might overhear their plans. He views this as a strategic move to depart without suspicion while also attending to shearing festivities. This setting allowed them to leave undetected during the event.
Calvin's Commentaries Reformed 1564
Calvin argues that Jacob’s decision to flee with his wives demonstrates faithful obedience rather than reckless risk. He highlights how God supernaturally united Rachel and Leah, silencing their past rivalries so they would willingly join the dangerous journey. This divine intervention ensured the family stayed together despite the peril of leaving Laban behind.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible points out that this account differs from chapter 30 by showing Laban, not Jacob, setting and changing the wages, with God’s providence, not Jacob’s cleverness, securing the outcome. It also notes that the angel who appears is Jehovah Himself, as He says “I am the God of Beth-el.”
Geneva Bible Notes Reformed 1599
The notes highlight Jacob’s recounting of Laban’s deceit as proof that God actively intervened to protect his servant. A dream vision reveals divine oversight, showing that despite ten changes in wages, God ensured Jacob received the spotted offspring instead. This confirms God’s role as the guardian of Beth-el who commands Jacob to return home.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Jacob attributed his success entirely to God's providence, not to his own methods. He identifies the Angel of God who spoke to Jacob in the dream as the Son of God, not a created angel. This divine messenger showed Jacob the rams of mixed colors to confirm that God was overruling Laban's ten changes of wages.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson-Fausset-Brown note that Jacob summoned only Rachel and Leah because the other two wives, being secondary servants, had no standing in such a decision. By explaining his departure plan and the divine command behind it, Jacob acted as a dutiful husband seeking his wives’ trust and showing he was not acting capriciously.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that Jacob’s silence about his breeding stratagem does not contradict earlier accounts but reflects a deliberate choice to credit God with the outcome. They see no conflict between human effort and divine providence, viewing the dream as a revelation that God ultimately protected Jacob from Laban’s greed.
Lange's Commentary Reformed 1857
Lange highlights that Jacob deliberately omits his own crafty breeding methods from this account, attributing his success entirely to divine guidance. The Angel who appeared in Jacob's dreams identifies himself as the God of Bethel, showing that covenant faithfulness, not human cunning, ultimately protected Jacob from Laban's repeated injustices.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights how Jacob connects his success directly to divine intervention rather than his own cunning. He notes that God protected Jacob from Laban’s deceit by miraculously altering the livestock’s breeding, ensuring Jacob received his rightful wages despite being cheated ten times. This demonstrates that God actively defends the faithful against unfair treatment while fulfilling His promises made at Bethel.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees God's removal of Laban's cattle and their transfer to Jacob as an act of divine justice, a righteous payment for Jacob's hard service out of Laban's own estate, similar to how God later paid Israel from the Egyptians' spoils. The private field setting allowed for this confidential discussion.