Genesis 31:53
Genesis 31:53 in Multiple Translations
May the God of Abraham and the God of Nahor, the God of their father, judge between us.” So Jacob swore by the Fear of his father Isaac.
The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.
The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the Fear of his father Isaac.
May the God of Abraham and the God of Nahor, the God of their father, be our judge. Then Jacob took an oath by the Fear of his father Isaac.
May the God of Abraham and the God of Nahor—the God of our forefathers—be the one to judge between us in any dispute.” Jacob in turn made his solemn promise in the name of the awesome God of his father Isaac.
The God of Abraham, and the God of Nabor, and the God of their father be iudge betweene vs: But Iaakob sware by the feare of his father Izhak.
the God of Abraham and the God of Nahor, doth judge between us — the God of their father,' and Jacob sweareth by the Fear of his father Isaac.
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.
The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob swore by the fear of his father Isaac.
The God of Abraham, and the God of Nachor, the God of their father, judge between us. And Jacob swore by the fear of his father Isaac.
We will ask the God whom your grandfather Abraham and his father Nahor worshiped to punish [MTY] either one of us, if we harm the other one.” So Jacob solemnly promised to do what they said in their peace agreement. And he asked God, the one before whom his father Isaac trembled, to listen to what they promised.
I’m asking the gods of our grand-fathers to watch us and judge us. I’m asking the God of your grand-father Abraham, and the god of my grand-father Nahor and their father Terah. Those gods will keep on watching us, and they will know if one of us does the wrong thing.” Then Jacob made a strong promise to Laban. He said, “I promise that I will not go past these stones into your country, to hurt you. I’m making this promise with God listening. He is the one that my father Isaac respected.”
Berean Amplified Bible — Genesis 31:53
BAB
Word Study
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Genesis 31:53 Interlinear (Deep Study)
BIB
HEB
אֱלֹהֵ֨י
אַבְרָהָ֜ם
וֵֽ/אלֹהֵ֤י
נָחוֹר֙
יִשְׁפְּט֣וּ
בֵינֵ֔י/נוּ
אֱלֹהֵ֖י
אֲבִי/הֶ֑ם
וַ/יִּשָּׁבַ֣ע
יַעֲקֹ֔ב
בְּ/פַ֖חַד
אָבִ֥י/ו
יִצְחָֽק
אֱלֹהֵ֨י
ʼĕlôhîym
H430
God
N-mp
אַבְרָהָ֜ם
ʼAbrâhâm
H85
Abraham
N-proper
וֵֽ/אלֹהֵ֤י
ʼĕlôhîym
H430
God
Conj | N-mp
נָחוֹר֙
Nâchôwr
H5152
Nahor
N-proper
יִשְׁפְּט֣וּ
shâphaṭ
H8199
to judge
V-Qal-Imperf-3mp
בֵינֵ֔י/נוּ
bêyn
H996
between
Prep | Suff
אֱלֹהֵ֖י
ʼĕlôhîym
H430
God
N-mp
אֲבִי/הֶ֑ם
ʼâb
H1
father
N-ms | Suff
וַ/יִּשָּׁבַ֣ע
shâbaʻ
H7650
to swear
Conj | V-Niphal-ConsecImperf-3ms
יַעֲקֹ֔ב
Yaʻăqôb
H3290
Jacob
N-proper
בְּ/פַ֖חַד
pachad
H6343
dread
Prep | N-ms
אָבִ֥י/ו
ʼâb
H1
father
N-ms | Suff
יִצְחָֽק
Yitschâq
H3327
Isaac
N-proper
Hebrew Word Study
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Hebrew Word Reference — Genesis 31:53
אֱלֹהֵ֨י
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
אַבְרָהָ֜ם
ʼAbrâhâm
H85
"Abraham"
N-proper
Abraham was a key figure in the Bible, the later name of Abram, and father of many children, including Ishmael and Isaac. He is first mentioned in Genesis 11:26 and his story is told throughout the book of Genesis. Abraham's life and faith are still studied today.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.11.26; son of: Terah (H8646); brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989); father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x § Abraham = "father of a multitude" or "chief of multitude" friend of God and founder of Hebrew nation via God's elective covenant
Usage: Occurs in 159 OT verses. KJV: Abraham. See also: Genesis 17:5; Genesis 24:9; Psalms 47:10.
וֵֽ/אלֹהֵ֤י
ʼĕlôhîym
H430
"God"
Conj | N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
נָחוֹר֙
Nâchôwr
H5152
"Nahor"
N-proper
Nahor was Abraham's grandfather and brother, living during the time of the Patriarchs. He was a son of Terah and had several children of his own. Nahor is mentioned in the book of Genesis.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.11.26; son of: Terah (H8646); brother of: Abraham (H0085), Haran (H2039) and Sarah (H8283); married to Milcah (H4435) and Reumah (H7208); father of: Uz (H5780H), Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044), Bethuel (H1328A), Tebah (H2875), Gaham (H1514), Tahash (H8477) and Maacah (H4601) § Nahor = "snorting" 1) son of Serug, father of Terah, and grandfather of Abraham 2) son of Terah and brother of Abraham
Usage: Occurs in 17 OT verses. KJV: Nahor. See also: Genesis 11:22; Genesis 22:23; 1 Chronicles 1:26.
יִשְׁפְּט֣וּ
shâphaṭ
H8199
"to judge"
V-Qal-Imperf-3mp
To shaphat means to judge or govern, and can also mean to vindicate or punish. In the Bible, this term is often used to describe God's role as a judge, as well as human judges and rulers.
Definition: 1) to judge, govern, vindicate, punish 1a) (Qal) 1a1) to act as law-giver or judge or governor (of God, man) 1a1a) to rule, govern, judge 1a2) to decide controversy (of God, man) 1a3) to execute judgment 1a3a) discriminating (of man) 1a3b) vindicating 1a3c) condemning and punishing 1a3d) at theophanic advent for final judgment 1b) (Niphal) 1b1) to enter into controversy, plead, have controversy together 1b2) to be judged 1c) (Poel) judge, opponent-at-law (participle)
Usage: Occurs in 182 OT verses. KJV: [phrase] avenge, [idiom] that condemn, contend, defend, execute (judgment), (be a) judge(-ment), [idiom] needs, plead, reason, rule. See also: Genesis 16:5; Psalms 9:5; Psalms 2:10.
בֵינֵ֔י/נוּ
bêyn
H996
"between"
Prep | Suff
Between is the meaning of this preposition, used to show a location or a choice, like either or, as seen in Exodus where it describes the space between two objects.
Definition: : between between, among, in the midst of (with other preps), from between
Usage: Occurs in 248 OT verses. KJV: among, asunder, at, between (-twixt...and), [phrase] from (the widest), [idiom] in, out of, whether (it be...or), within. See also: Genesis 1:4; Joshua 24:7; Psalms 68:14.
אֱלֹהֵ֖י
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
אֲבִי/הֶ֑ם
ʼâb
H1
"father"
N-ms | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
וַ/יִּשָּׁבַ֣ע
shâbaʻ
H7650
"to swear"
Conj | V-Niphal-ConsecImperf-3ms
This Hebrew word means to swear an oath, like making a promise or vow. In the Bible, it is used when someone is making a serious promise, often with God as a witness. The KJV translates it as adjure or take an oath.
Definition: 1) to swear, adjure 1a) (Qal) sworn (participle) 1b) (Niphal) 1b1) to swear, take an oath 1b2) to swear (of Jehovah by Himself) 1b3) to curse 1c) (Hiphil) 1c1) to cause to take an oath 1c2) to adjure
Usage: Occurs in 175 OT verses. KJV: adjure, charge (by an oath, with an oath), feed to the full (by mistake for H7646 (שָׂבַע)), take an oath, [idiom] straitly, (cause to, make to) swear. See also: Genesis 21:23; Judges 21:18; Psalms 15:4.
יַעֲקֹ֔ב
Yaʻăqôb
H3290
"Jacob"
N-proper
This word is the name of a person, Jacob, a key figure in the Bible. He was the son of Isaac and Rebekah, and the father of many tribes of Israel. The KJV simply translates it as Jacob.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478) § Jacob = "heel holder" or "supplanter" son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
Usage: Occurs in 319 OT verses. KJV: Jacob. See also: Genesis 25:26; Genesis 34:1; Psalms 14:7.
בְּ/פַ֖חַד
pachad
H6343
"dread"
Prep | N-ms
This word refers to a feeling of terror or dread, often caused by something sudden or frightening. In the Bible, it describes the fear of God or the dread of His judgment. The prophet Isaiah used it to describe the terror of God's wrath.
Definition: 1) terror, dread 1a) dread 1b) object of dread
Usage: Occurs in 48 OT verses. KJV: dread(-ful), fear, (thing) great (fear, -ly feared), terror. See also: Genesis 31:42; Job 39:22; Psalms 14:5.
אָבִ֥י/ו
ʼâb
H1
"father"
N-ms | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
יִצְחָֽק
Yitschâq
H3327
"Isaac"
N-proper
Isaac, son of Abraham and Sarah, means 'he laughs' and is the father of Esau and Israel. He is first mentioned in Genesis 17:19. Isaac is a key figure in the Bible, playing a role in the patriarchal stories.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.17.19; son of: Abraham (H0085) and Sarah (H8283); half-brother of: Ishmael (H3458), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); married to Rebekah (H7259); father of: Esau (H6215) and Israel (H3478) § Isaac = "he laughs" son of Abraham by Sarah his wife and father of Jacob and Esau
Usage: Occurs in 101 OT verses. KJV: Isaac. Compare H3446 (יִשְׂחָק). See also: Genesis 17:19; Genesis 27:30; 2 Chronicles 30:6.
Study Notes — Genesis 31:53
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 31:53 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 31:53
- Matthew Poole's Commentary on Genesis 31:53
- Trapp's Commentary on Genesis 31:53
- Ellicott's Commentary on Genesis 31:53
- Adam Clarke's Commentary on Genesis 31:53
- Cambridge Bible on Genesis 31:53
- Sermons on Genesis 31:53
Context — Jacob’s Covenant with Laban
51Laban also said to Jacob, “Here is the mound, and here is the pillar I have set up between you and me.
52This mound is a witness, and this pillar is a witness, that I will not go past this mound to harm you, and you will not go past this mound and pillar to harm me.
53May the God of Abraham and the God of Nahor, the God of their father, judge between us.” So Jacob swore by the Fear of his father Isaac.
54Then Jacob offered a sacrifice on the mountain and invited his relatives to eat a meal. And after they had eaten, they spent the night on the mountain. 55Early the next morning, Laban got up and kissed his grandchildren and daughters and blessed them. Then he left to return home.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:42 | If the God of my father, the God of Abraham and the Fear of Isaac, had not been with me, surely by now you would have sent me away empty-handed. But God has seen my affliction and the toil of my hands, and last night He rendered judgment.” |
| 2 | Genesis 16:5 | Then Sarai said to Abram, “May the wrong done to me be upon you! I delivered my servant into your arms, and ever since she saw that she was pregnant, she has treated me with contempt. May the LORD judge between you and me.” |
| 3 | Joshua 24:2 | And Joshua said to all the people, “This is what the LORD, the God of Israel, says: ‘Long ago your fathers, including Terah the father of Abraham and Nahor, lived beyond the Euphrates and worshiped other gods. |
| 4 | Exodus 3:6 | Then He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” At this, Moses hid his face, for he was afraid to look at God. |
| 5 | Genesis 11:24–29 | When Nahor was 29 years old, he became the father of Terah. And after he had become the father of Terah, Nahor lived 119 years and had other sons and daughters. When Terah was 70 years old, he became the father of Abram, Nahor, and Haran. This is the account of Terah. Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. During his father Terah’s lifetime, Haran died in his native land, in Ur of the Chaldeans. And Abram and Nahor took wives for themselves. Abram’s wife was named Sarai, and Nahor’s wife was named Milcah; she was the daughter of Haran, who was the father of both Milcah and Iscah. |
| 6 | Genesis 11:31 | And Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai the wife of Abram, and they set out from Ur of the Chaldeans for the land of Canaan. But when they arrived in Haran, they settled there. |
| 7 | Genesis 24:3–4 | and I will have you swear by the LORD, the God of heaven and the God of earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I am dwelling, but will go to my country and my kindred to take a wife for my son Isaac.” |
| 8 | Genesis 26:28–31 | “We can plainly see that the LORD has been with you,” they replied. “We recommend that there should now be an oath between us and you. Let us make a covenant with you that you will not harm us, just as we have not harmed you but have done only good to you, sending you on your way in peace. And now you are blessed by the LORD.” So Isaac prepared a feast for them, and they ate and drank. And they got up early the next morning and swore an oath to each other. Then Isaac sent them on their way, and they left him in peace. |
| 9 | Deuteronomy 6:13 | Fear the LORD your God, serve Him only, and take your oaths in His name. |
| 10 | Genesis 17:7 | I will establish My covenant as an everlasting covenant between Me and you and your descendants after you, to be your God and the God of your descendants after you. |
Genesis 31:53 Summary
In this verse, Jacob and Laban are making a promise to each other to not harm one another, and Jacob is swearing an oath to God, who is the God of his father Isaac. This means that Jacob is asking God to be his witness and judge, and to hold him accountable for keeping his promises, much like we see in Hebrews 6:13-18 where God swears an oath to Abraham. Jacob is showing that he trusts in God's power and judgment, and is committed to keeping the peace with Laban, just as God keeps His promises to us (Genesis 28:15). By invoking the God of Abraham and Nahor, Jacob is reminded that God is a God of covenant and promise, and that He is faithful to keep His word (Psalm 105:8-10).
Frequently Asked Questions
What does it mean to swear by the Fear of Isaac?
Swearing by the Fear of Isaac means that Jacob is invoking the reverence and awe that his father Isaac had for God, as a witness to his oath, similar to how we see Abraham's reverence for God in Genesis 22:12.
Who is the God of Nahor?
The God of Nahor refers to the God worshiped by Nahor, the grandfather of Jacob, showing that even though Nahor may not have been a faithful follower of God like Abraham, God is still recognized as the God of his family line, as seen in Genesis 24:3.
Why does Jacob invoke the God of Abraham and Nahor?
Jacob invokes the God of Abraham and Nahor to emphasize their shared heritage and the fact that they both worship the same God, much like how God is referred to as the God of Abraham, Isaac, and Jacob in Exodus 3:15.
What is the significance of this verse in the context of Jacob and Laban's relationship?
This verse marks a turning point in their relationship, as they make a covenant with each other, promising not to harm one another, and Jacob swears an oath, showing his commitment to keeping the peace, much like the covenant between God and Abraham in Genesis 15:18-21.
Reflection Questions
- What does it mean to 'fear' God, and how can I cultivate a healthy fear of Him in my own life?
- How can I, like Jacob, trust in God's judgment and sovereignty in my relationships and conflicts?
- What are some ways I can, like Jacob and Laban, make amends and establish peace with those I have wronged or who have wronged me?
- How can I, like Jacob, invoke God as my witness and judge in my interactions with others, and what would this look like in my daily life?
Gill's Exposition on Genesis 31:53
The God of Abraham, and the God of Nahor, the God of their father, judge between us,.... And the father of these was Terah, so that the god of them was not the true God, and is not meant, at least
Matthew Poole's Commentary on Genesis 31:53
The God of Nahor, the God of their father. He joins idols with the true God, and secretly chargeth the religion of Jacob and Abraham with novelty, and prefers his own as the most ancient religion. See . Whence we may learn that antiquity of itself is no certain argument of the true church or religion.
Trapp's Commentary on Genesis 31:53
Genesis 31:53 The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.Ver. 53. And Jacob swear by the Fear of his father.] The Chaldee Paraphrast sometimes useth the word fear, or terror, for God, for the reason above given. Hence Jacob, coming from Syria, and being to swear to a Syrian, swears here by "the Fear of his father Isaac." Where note, that he riseth up no higher than his father, whereas Laban, the idolater, pretends antiquity, appeals to the gods of Abraham, of Nahor, and of their father Terah, who served strange gods. Papists boast much of antiquity, as once the Gibeonites did of old shoes and mouldy bread. A gentleman being importuned by a Popish questionist, to tell where our religion was before Luther; answered, That our religion was always in the Bible, where your religion never was. Mine antiquity is Jesus Christ, saith Ignatius, and we with him. Eμοιαρχειαεστιν Iησουςο Cριστος - Ignat.
Ellicott's Commentary on Genesis 31:53
(53) Judge.—The verb is plural, “be he judges,” and as Laban thus joins the name Elohim with a verb plural, it seems as if he regarded Abraham’s Elohim as different from the Elohim of Nahor. We ought, therefore, to translate the gods of their father. Apparently, he thought that Abraham took one of Terah’s Elohim, and Nahor another. His views were thus polytheistic and so, generally, the ancients regarded the gods as local beings, with powers limited to certain districts. Jacob swears by the one Being who was the sole object of Isaac’s worship. (See Note on Genesis 20:13.)
Adam Clarke's Commentary on Genesis 31:53
Verse 53. The God of their father] As Laban certainly speaks of the true God here, with what propriety can he say that this God was the God of Terah, the father of Abraham and Nahor? It is certain that Terah was an idolater; of this we have the most positive proof, Joshua 24:2. Because the clause is not in the Septuagint, and is besides wanting in some MSS., Dr. Kennicott considers it an interpolation. But there is no need of having recourse to this expedient if we adopt the reading אביכם abichem, YOUR father, for אביהם abihem, THEIR father, which is supported by several of Kennicott's and De Rossi's MSS., and is precisely the same form made use of by Laban, Genesis 31:29, when addressing Jacob, and appears to me to be used here in the same way; for he there most manifestly uses the plural pronoun, when speaking only to Jacob himself. It is therefore to be considered as a form of speech peculiar to Laban; at least we have two instances of his use of it in this chapter. Jacob sware by the fear of his father Isaac.] See Clarke on Genesis 31:42.
Cambridge Bible on Genesis 31:53
53. The God of Abraham … Nahor] The verb “judge” is in the plural. See note on Genesis 20:13 for the rare use of the plural verb with “Elohim.” Laban speaks of the God of Abraham, i.e. of the Hebrews in Canaan, and of the God of Nahor, i.e. of the Hebrews in Haran, and as a Syrian may possibly have regarded them as distinct deities. The plural with Elohim is found in Genesis 20:13, Genesis 35:7. the God of their father] R.V. marg. gods. These words are not found in the LXX and some Hebrew MSS., and are probably a gloss. If they are omitted, the God of Abraham and the God of Nahor were treated in the original form of the narrative as separate, not identical, deities. the Fear of his father Isaac] See note on Genesis 31:42.
Sermons on Genesis 31:53
| Sermon | Description | |
|---|---|---|
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(Genesis) Genesis 31:42-49 by J. Vernon McGee | In this sermon, the preacher discusses the contract made between Jacob and Laban. Laban claims ownership of everything, including Jacob's wives and children. Jacob, however, assert |
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(Genesis) Genesis 31:20-25 by J. Vernon McGee | In this sermon, the preacher focuses on the story of Jacob fleeing from Laban. Jacob had secretly left Laban's house without informing him and traveled a great distance to Mount Gi |
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Faith Unto Enlargement Through Adversity - Part 5 by T. Austin-Sparks | In this sermon, the speaker discusses the importance of responding to God's call and separating oneself from personal interests. The example of Abraham is used to illustrate this p |
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Homily 8 on Matthew by St. John Chrysostom | John Chrysostom preaches on the events surrounding the birth of Jesus, emphasizing the divine foreknowledge and prophetic order behind every detail, from the humble circumstances o |
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Part 5, Thur (Toronto Spiritual Life Convention 1993) by Eric J. Alexander | In this sermon, the speaker focuses on three exhortations found in Hebrews 12:1-2. The first exhortation is to throw off everything that hinders and the sin that easily entangles u |
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The Wisdom of the King by Ken Baird | In this sermon, the preacher focuses on the importance of loving God and loving our neighbors. He explains that the Ten Commandments were given by God to regulate the lives of the |
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Jesus Answers Two Trick Questions Mark 12:13-27 by David Servant | David Servant preaches about Jesus' interactions with the Pharisees and Sadducees, highlighting how Jesus navigated tricky questions about paying taxes to the Roman government and |