The Syrian, son of Bethuel, brother to Rebekah, and father to Rachel, whose history forms so interesting a page in Scripture from his connection with Jacob. (See Gen. 28, to xxxi.) His name means, white.
the son of Bethuel, grandson of Nahor, brother to Rebekah, and father of Rachel and Leah, Gen 28:2, &c. Of this man, the first thing we hear is his entertainment of Abraham’s servant when he came on his errand to Rebekah. Hospitality was the virtue of his age and country. In his case, however, it seems to have been no little stimulated by the sight of “the ear ring and the bracelets on his sister’s hands,” which the servant had already given her, Gen 24:30; so he speedily made room for the camels. He next is presented to us as beguiling that sister’s son, who had sought a shelter in his house, and whose circumstances placed him at his mercy, of fourteen years’ service, when he had covenanted with him for seven only; endeavouring to retain his labour when he would not pay him his labour’s worth, himself devouring the portion which he should have given to his daughters, counting them but as strangers, Gen 31:15. Compelled, at length, to pay Jacob wages, he changes them ten times, and, in the spirit of a crafty, griping worldling, makes him account for whatever of the flock was torn of beasts or stolen, whether by day or night. When Jacob flies from this iniquitous service with his family and cattle, Laban still pursues and persecutes him, intending, if his intentions had not been overruled by a mightier hand, to send him away empty, even after he had been making, for so long a period, so usurious a profit of him.
La´ban, son of Bethuel, and grandson of Nahor, brother of Rebekah, and father of Jacob’s two wives, Leah and Rachel [JACOB].
A rich herdsman of Mesopotamia, son of Bethuel, and grandson of Mahor, Abraham’s brother, Gen 24:28-31 . His character is shown in the gladness with which he gave his sister Rebekah in marriage to the only son of his rich uncle, Abraham, Gen 24:30,50 ; and in his deceitful and exacting treatment of Jacob his nephew and son-inlaw, against which Jacob defended himself by cunning as well as fidelity. When the prosperity of the one family and the jealousy of the other rendered peace impossible, Jacob, at the command of God, secretly departed, to go to Canaan. Laban pursued him; but being warned by God to do him no harm, returned home after making a treaty of peace. He seems to have known and worshipped God, Gen 24:50 30:27 31:53; but the "gods" or teraphim which Rachel stole from her father, Gen 31:30,34, show that he was not without the taint of idolatry.\par
La’ban. (white).
1. Son of Bethuel, brother of Rebekah, and father of Leah and Rachel. (B.C. about 1860-1740). The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal, of his sister Rebekah to her cousin Isaac. Gen 24:10; Gen 24:29-60; Gen 27:43; Gen 29:5.
The next time Laban appears in the sacred narrative, it is as the host of his nephew , Jacob, at Haran. Gen 29:13-14. See Jacob. Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban’s dishones, t and overreaching practice toward his nephew shows, from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban, after Jacob left him.
2. One of the landmarks named in the obscure and disputed passage, Deu 1:1. The mention of Hezeroth has perhaps led, to the only conjecture regarding Laban, of which the writer is aware, namely, that it is identical with Libnah. Num 33:20.
Laban (lâ’ban), white. 1. Son of Bethuel, brother of Rebekah and father of Leah and Rachel. The elder branch of Abram’s family remained at Haran, in Mesopotamia, when Abraham removed to the land of Canaan. There Laban was, and took the leading part in the betrothal of his sister Rebekah to Isaac. Gen 24:10; Gen 24:29-60; Gen 27:43; Gen 29:5. Laban again appears as the host of his nephew Jacob at Haran. Gen 29:13-14. Jacob married Rachel and Leah, daughters of Laban, serving for them 20 to 40 years. But Laban’s conduct toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob parted from him.
[La’ban]
1. Son of Bethuel, brother of Rebekah, and father of Leah and Rachel. His prompt hospitality towards Abraham’s servant shows a heart disposed by the Lord in answer to prayer; but why he took the lead instead of Bethuel, his father, is not revealed. In his dealings with Jacob, Laban was scheming and unscrupulous. This was met by craft on Jacob’s part, and would doubtless have led to a serious conflict, had not God warned Laban not to speak to Jacob either good or bad. After Jacob had rehearsed all the wrongs and hardships he had endured during the twenty years he had served Laban, they made a covenant together and separated amicably. Laban is called a Syrian, and he dwelt at Haran. Gen 24:29; Gen 24:50; Gen 25:20; Gen 27:43; Gen 28:2; Gen 28:5; Gen 29:5-29; Gen 30:25-42; Gen 31:1-55.
2. One of the stations of the Israelites. Deu 1:1.
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By: Emil G. Hirsch, M. Seligsohn, Solomon Schechter
—1. Biblical Data:
Son of Bethuel, grandnephew of Abraham, and maternal uncle and father in-law of Jacob. His home being in Aram-naharaim (Mesopotamia; Gen. xxiv. 10), otherwise known as Padan-aram (ib. xxviii. 5), he is called "the Aramean" (ib. xxv. 20, xxxi. 20, 24 [A. V. "Syrian"]). Mention is first made of him on the occasion of the marriage of his sister Rebekah. Attracted by the ring and bracelets which Eliezer had given her, Laban comes out to meet him, brings him into the house, and takes the lead in the negotiations concerning the departure of Rebekah. The name "Bethuel" is mentioned only once, and even then after "Laban" (ib. xxiv. 29-32, 50, 53, 55; see Bethuel). More fully detailed are Laban's dealings with Jacob, in Gen. xxix. 13-29, xxx. 27-xxxii. 9 (see Jacob, Biblical Data).
—In Rabbinical Literature:
Laban is identified by the Rabbis with Beor, Balaam's father, and with Chushan-rishathaim (Judges iii. 8), the last name being interpreted as "perpetrator of two evils" (Sanh. 105a; comp. Targ. pseudo-Jonathan to Num. xxii. 5). R. Joshua b. Levi, however, identifies Laban with Kemuel (Gen. xxii. 21), the latter name being interpreted as, "who stood up against God's people" (
; Gen. R. lvii. 4). The name "Laban" is interpreted as "glowing with wickedness" (ib. lx. 8), and the surname "Arammi" (= "the Aramean"; see Laban, Biblical Data) as an anagram of "ramma'ah" (= "impostor"; ib. lxx. 17). Laban is called also "the master of impostors" (ib. lxxv. 6). When he saw the bracelets on Rebekah's arms (Gen. xxiv. 30) he determined to kill Eliezer; but the latter, divining his intention, pronounced the Sacred Name, by which he caused camels to remain suspended in the air above the well. This and Eliezer's resemblance to Abraham made Laban believe that Eliezer was Abraham. Laban therefore invited him to enter the house (Midr. Abkir, in Yalḳ., Gen. 109; comp. Midr. Hagadah on Gen. xxiv. 23).
Laban and Jacob.
Laban's answering before his father shows that he was impudent (Leḳaḥ Ṭob to Gen. xxiv. 50). His promptness in meeting Jacob (Gen. xxix. 13) was due to his eagerness for wealth; for he thought that if Eliezer, a servant of Abraham, brought with him ten camels loaded with the goods of his master, Jacob, being Abraham's grandson, would certainly bring still greater riches. He consequently ran to meet Jacob, and, seeing the latter without camels, thought that perhaps he had gems about his person or in his mouth. He therefore hugged and kissed him (Gen. R. lxx. 13; comp. Midr. Hagadah, l.c.). Disappointed at not finding anything valuable, Laban said to Jacob: "I had the intention to make thee my king; but, as thou possessest nothing, thou art nothing more than a simple relative of mine" (Gen. R. l.c.; comp. Gen. xxix. 14).
Before Jacob's arrival Laban's flocks were scanty, as they had always decreased through pestilence (Pirḳe R.El. xxxvi.). When Jacob had completed his seven years of service, Laban assembled his countrymen and consulted them as to the best means to retain him; "for," said he, "ye know that formerly we had a scarcity of water, and it is only through this righteous man that we are now blessed with an abundance of it." His countrymen advised him to substitute Leah for Rachel (Targ. pseudo-Jonathan and Yerushalmi to Gen. xxix. 22; Gen. R. lxx. 17). Laban took pledges of his countrymen that they would not divulge his design, and then pawned the pledges for wine which he served to their owners, who were his guests. Laban took the precaution to extinguish the light in the banqueting-room, lest Jacob should at once see that it was Leah. On Jacob inquiring the reason, Laban answered that it was a custom of his country. The guests, drunk with wine, sang "ha Lia" (= "she is Leah"); but Jacob did not understand the real meaning of the exclamation (Gen. R. l.c.; "Sefer ha-Yashar," section "Wayeẓe"). According to Pirḳe R. El. (l.c.), Bilhah and Zilpah were daughters of Laban by his concubines (comp. Gen. R. lxxiv. 11).
Having been informed of Jacob's flight, Laban assembled, besides his family, all the strong men of his city, with whom he pursued Jacob. Michael then drew his sword and ran after Laban to kill him, but only warned him not to speak to Jacob either good or evil (Pirḳe R. El. l.c.). The question which suggests itself, why, if Laban had sons (Gen. xxx. 35, xxxi. 1), did he send Rachel to keep his flocks (ib. xxix. 7-10), is explained in the Midrash by the fact that he had no sons before Jacob's arrival, and that it was because of his association with the latter that God gave him sons (Gen. R. lxx. 17; Num. R. xx. 16). According to the "Sefer ha-Yashar" (l.c.), Laban had three sons, Beor (comp. Num. R. l.c.), Alub, and Murash, whom his wife Adinah bore. It was Beor, according to the same authority, who was sent by his father to inform Esau of Jacob's departure and to urge him to pursue his brother (see Jacob).
2. A place in the wilderness, mentioned only once (Deut. i. 1), with Paran, Tophel, and Hazeroth. In the Septuagint the name is written 
(comp. 
= 
as "the calumny of the white thing," in reference to the complaint of the Israelites concerning the manna, which was white (Num. xi. 6, xxi. 5).
LABAN.—1. Son of Nahor (Gen 29:5; cf. Gen 24:47, where ‘Bethuel, son of,’ is apparently an interpolation). He was the hrother of Rebekah (Gen 24:29), father of Leah and Rachel (29), and through them ancestor to three-fourths of the Jewish nation. He had several sons (Gen 30:35, Gen 31:1), and was father-in-law and uncle of Jacob. He appears first in Scripture as engaged in betrothing his sister Rebekah to Isaac (Gen 24:28-30). We meet him next at Haran entertaining Jacob (Gen 29:13-14), who had escaped from his brother Esau. The details of the transactions between Laban and Jacob for the fourteen years while the nephew served the uncle for his two daughters need not be recounted here (see chs. 29 and 30). At the end of the period Jacob was not only husband of Leah and Rachel and father of eleven sons, but also the owner of very many flocks and herds. As Laban was reluctant to part with Jacob, regarding his presence as an assurance of Divine blessing, the departure took place secretly, while Laban was absent shearing his sheep. Jacob removed his property across the Euphrates, while Rachel took with her the teraphim or household gods of the family. When Laban pursued after them and overtook them at Mount Gilead (Gen 31:32), he did no more than reproach Jacob for his stealthy flight and for his removal of the teraphim, and finally made a covenant of peace by setting up a cairn of stones and a pillar; these served as a boundary-stone between the Aramæans and the Hebrews, which neither were to pass with hostile intent to the other.
In character Laban is not pleasing, and seems to reflect in an exaggerated form the more repulsive traits in the character of his nephew Jacob; yet be shows signs of generous impulses on more than one occasion, and especially at the final parting with Jacob.
2. An unknown place mentioned in Deu 1:1.
T. A. Moxon.
Son of Bathuel, the Syrian (Gen. xxviii, 5; cf. xxv, 20); grandson of Nachor, Abraham’s brother (xxii, 20, 23); cf. xxiv, 5, where he is called "son of Nachor"; brother of Rebecca (xxiv, 29, 55; xxv, 20; xxvii, 43; xxviii, 5); uncle of Jacob (xxviii, 2; xxix, 10) and also his father-in-law (xxix, 25; xxx, 25; xxxi, 20; cf. xxix, 12, 15; xiii, 8, where he is called his "brother"); the father of Lia and Rachel (xxix, 16) and of several sons (xxx, 35; xxxi, 1). Laban’s home was in Haran (xxvii, 43; xxix, 4), the city of Nachor (xxiv, 10), in Mesopotamia of Syria (xxviii, 2, 5) where Nachor, his grandfather, remained when Abraham and Lot migrated to Chanaan (xi, 31; xii, 4). Hence Laban is also called "the Syrian" or "Aramæan" (xxv, 20; xxvi, 20, 24; Heb.). It was here in Mesopotamia that Laban met Abraham’s servant and consented to Rebecca’s departure to become the wife of Isaac (xxiv, 29, sqq.) (see ABRAHAM). The subsequent history of Laban is intimately connected with that of Jacob, his sister’s son (Genesis 29:10-31:55) (see JACOB). The latter having arrived in Haran was met by Rachel who notified her father Laban of his brother’s (sic) arrival. Laban goes forth to meet Jacob and offers him the hospitality of his home (xxix, 10-14). After a month’s time Laban invites his nephew to remain permanently with him, even allowing him to fix his own wages. Jacob agrees to work seven years for his uncle, and his wages were to be the hand of Rachel, Laban’s younger daughter (xxix, 14-18). These terms appeared satisfactory to Laban, who, at the end of seven years, prepared the marriage feast, but, instead of giving his younger daughter Rachel to Jacob, he gave him his elder daughter Lia whom Jacob, however, failed to recognize until after the marriage (xxix, 18-24). When Jacob remonstrated with his uncle, Laban agreed to give him his younger daughter on the sole condition that Jacob serve him seven more years. Jacob agreed to this, and at the end of seven years Laban gives his younger daughter Rachel to Jacob (xxix, 24-29).Having received the wife whom he sought, Jacob resolved to return to his own home, but Laban, wishing to retain the profitable services of his nephew, once more prevailed upon Jacob to remain with him (xxx, 25-28). The terms stipulated by Jacob this time appeared most advantageous to Laban, but he and his sons soon discovered that Jacob had outwitted them in this last agreement, which procured for Jacob a large increase of flocks (xxx, 29-43). Laban and his sons then began to despise Jacob, who, noticing their change of attitude towards him, and dissatisfied with the treatment accorded him by his uncle, who had changed his wages ten times, secretly departed together with his wives and possessions (xxxi, 1-20). Three days later, Laban, apprised of Jacob’s flight, and having remarked the loss of his idols, which Rachel had taken with her, goes in pursuit of the fugitives. After seven days Laban overtakes Jacob near the mount of Galaad, but during the night he is warned in a dream not to inflict any harm on Jacob (xxxi, 21-25). The next day Laban meets Jacob and remonstrates with him on his ungrateful and foolish action, accusing him at the same time of taking his idols (xxxi, 25-31). Laban is then invited by Jacob to search for his idols, and when he fails to find them, thanks to Rachel’s shrewdness, he is vigorously upbraided by Jacob (xxxi, 31-42). Laban and Jacob then enter into an agreement whereby Jacob is not to harm Laban’s daughters, and neither party is to pass with hostile intent the limits set by a heap of stones called "the witness heap". Laban then takes leave of his sons and daughters and returns home, never to be heard of again in history (xxxi, 42-55).-----------------------------------FRANCIS X.E. ALBERT Transcribed by WGKofron With thanks to St. Mary’s Church, Akron, Ohio The Catholic Encyclopedia, Volume VIIICopyright © 1910 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1910. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
The story of that later period in Laban’s life is so interwoven with the career of Jacob that little need here be added to what is said of Laban in JACOB, III., 2. (which see). By the time of Jacob’s arrival he is already a very old man, for over 90 years had elapsed since Rebekah’s departure. Yet even at the end of Jacob’s 20 years’ residence with him he is represented as still energetic and active (Gen 31:19, Gen 31:23), not only ready for an emergency like the pursuit after Jacob, but personally superintending the management of his huge flocks.
His home is in Haran, “the city of Nahor,” that is, the locality where Nahor and his family remained at the time when the rest of Terah’s descendants emigrated to Canaan (Gen 11:31; Gen 12:5). Since Haran, and the region about it where his flocks fed, belonged to the district called Aram (see PADDAN-ARAM; MESOPOTAMIA), Laban is often called “the Aramean” (English Versions of the Bible, “the Syrian,” from Septuagint 5
The character of Laban is interesting to observe. On the one hand it shows a family likeness to the portraits of all his relations in the patriarchal group, preeminently, however, to his sister Rebekah, his daughter Rachel, and his nephew Jacob. The nearer related to Laban such figures are, the more conspicuously, as is fitting, do they exhibit Laban’s mingled cunning, resourcefulness, greed and self-complacency. And, on the other hand, Laban’s character is sui generis; the picture we get of him is too personal and complex to be denominated merely a “type.” It is impossible to resolve this man Laban into a mythological personage - he is altogether human - or into a tribal representative (e.g. of “Syria” over against “Israel” = Jacob) with any degree of satisfaction to the world of scholarship. Whether a character of reliable family tradition, or of popular story-telling, Laban is “a character”; and his intimate connection with the chief personage in Israel’s national recollections makes it highly probable that he is no more and no less historical than Jacob himself (compare JACOB, VI.).
After the father of Abraham migrated to the region of Paddan-aram in northern Mesopotamia, some of the family settled there. Others, such as Abraham and Lot, moved south into Canaan (Gen 11:31-32; Gen 12:1-5). Laban became a prominent member of one of the families that remained in Paddan-aram. He shared with his father in giving permission for his sister, Rebekah, to marry Abraham’s son, Isaac (Gen 24:15; Gen 24:29; Gen 24:50-51). Later he gave his own daughters, Leah and Rachel, to be wives of Isaac’s son, Jacob (Gen 28:2; Gen 29:15-30). Laban’s deceit of Jacob in the marriage arrangements began a long contest of trickery between the two, as each tried to outdo the other. (For details see JACOB.)