Genesis 31:27

KJV

Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

KJV (with Strong's)

Wherefore didst thou flee away {H1272} secretly {H2244}, and steal away {H1589} from me; and didst not tell {H5046} me, that I might have sent thee away {H7971} with mirth {H8057}, and with songs {H7892}, with tabret {H8596}, and with harp {H3658}?

Complete Jewish Bible

Why did you flee in secret and deceive me and not tell me? I would have sent you off with joy and singing to the music of tambourines and lyres.

Berean Standard Bible

Why did you run away secretly and deceive me, without even telling me? I would have sent you away with joy and singing, with tambourines and harps.

American Standard Version

Wherefore didst thou flee secretly, and steal away from me, and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp;

Commentary

### SUMMARY
Genesis 31:27 records Laban's indignant confrontation with Jacob, who had secretly departed from Laban's household after twenty years of arduous service. Having pursued Jacob for seven days, Laban expresses his anger and perceived betrayal, questioning Jacob's clandestine flight and feigning regret that he was denied the opportunity to send Jacob away with customary festive celebrations, despite his own extensive history of deceit and exploitation towards Jacob.

### CONTEXT
* **Literary Context:** This verse is situated at a pivotal moment in the narrative of Jacob's return to Canaan. It immediately follows Laban's seven-day pursuit of Jacob, his daughters, and their extensive possessions, culminating in Laban catching up with Jacob in the hill country of Gilead. The preceding verses detail Jacob's decision to leave Laban, driven by God's command to return to his homeland ([Genesis 31:3](/genesis/31-3 "God's command to Jacob to return")) and his growing unease with Laban's changing countenance and continued manipulation of his wages ([Genesis 31:7](/genesis/31-7 "Laban's changing wages")). Jacob's secret departure, a necessary act given Laban's controlling nature, sets the stage for this tense confrontation, where Laban attempts to reassert control and justify his pursuit.
* **Historical & Cultural Context:** In the ancient Near East, a patriarch like Laban held significant authority over his household, including his sons-in-law and daughters. Jacob's secret departure, especially with Laban's daughters (his wives) and grandchildren, would have been considered a grave breach of patriarchal authority and familial custom, particularly if not properly announced or sanctioned. The mention of "mirth, and with songs, with tabret, and with harp" points to common celebratory customs for farewells or significant life events, where music and feasting were integral. Laban's invocation of these customs is an attempt to shame Jacob by implying he denied Laban the opportunity to fulfill a social obligation, thereby portraying Jacob as disrespectful and deceitful.
* **Key Themes:** This verse contributes significantly to several overarching themes in Genesis. It highlights the pervasive theme of **deception and manipulation**, a recurring motif in the Jacob narrative, here exemplified by Laban's hypocrisy and Jacob's strategic, albeit secret, departure. It underscores **God's sovereign protection and guidance** over His covenant people, as Jacob's flight was divinely sanctioned and God intervened to prevent Laban from harming him ([Genesis 31:24](/genesis/31-24 "God warns Laban about harming Jacob")). Furthermore, it illustrates the **breakdown of trust in human relationships** when self-interest and exploitation dominate, leading to a situation where open communication becomes impossible and clandestine actions appear necessary.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **flee away (Hebrew, _bârach'_):** H1272, a primitive root meaning "to bolt, i.e., figuratively, to flee suddenly; to make haste, run away." Laban uses this term to emphasize the abruptness and perceived cowardice of Jacob's departure. Coupled with "secretly," it paints a picture of a hasty, unauthorized escape, rather than a planned, respectful farewell.
* **steal away (Hebrew, _gânab'_):** H1589, a primitive root meaning "to thieve (literally or figuratively); by implication, to deceive; to get by stealth." Laban's choice of this word is highly accusatory, implying Jacob's departure was not just secret but akin to theft, particularly of his daughters and grandchildren whom Laban still viewed as his property. This accusation is deeply ironic given Laban's own history of "stealing" Jacob's wages and deceiving him regarding his wives.
* **tell (Hebrew, _nâgad'_):** H5046, a primitive root meaning "to front, i.e., stand boldly out opposite; by implication, to manifest; figuratively, to announce (always by word of mouth to one present)." Laban's complaint that Jacob "didst not tell me" highlights the perceived lack of communication and respect. He frames it as a denial of his right to be informed and to perform a customary send-off, further emphasizing Jacob's alleged wrongdoing and secrecy.

#### Verse Breakdown
* **"Wherefore didst thou flee away secretly, and steal away from me;"**: Laban opens with a rhetorical question that is simultaneously an accusation. He challenges Jacob's motives and methods, framing his departure as an act of stealth and illicit removal. The pairing of "flee away secretly" and "steal away" intensifies the charge, suggesting not merely an unannounced departure but one executed with cunning and a disregard for Laban's rights and authority, implicitly accusing Jacob of taking what was not his to take (his daughters and grandchildren).
* **"and didst not tell me,"**: This clause expresses Laban's feigned hurt and indignation at the lack of communication. He implies that Jacob's failure to inform him was disrespectful and prevented him from fulfilling a social obligation. This complaint, however, masks Laban's true character and the reality that an open departure would have likely been met with resistance, manipulation, or even violence, given his history of exploiting Jacob.
* **"that I might have sent thee away with mirth, and with songs, with tabret, and with harp?"**: This is the most hypocritical part of Laban's statement. He paints a picture of a joyous, celebratory send-off, complete with musical instruments like the "tabret" (a tambourine or hand-drum) and "harp," which were common in ancient Near Eastern festivities. By claiming he would have provided such a farewell, Laban attempts to cast himself as a benevolent patriarch and Jacob as an ungrateful, suspicious runaway, thereby manipulating the narrative to justify his aggressive pursuit and to shame Jacob.

#### Literary Devices
Laban's speech in this verse is rich with **Irony**, as his accusations of Jacob's "stealing" and "secrecy" directly mirror his own long-standing patterns of deceit and exploitation, such as changing Jacob's wages ten times or substituting Leah for Rachel. The entire utterance functions as a **Rhetorical Question**, not genuinely seeking an answer but serving as a veiled accusation and an expression of feigned grievance. Laban employs **Hyperbole** in his description of the elaborate, joyous send-off he claims he would have provided, exaggerating his goodwill to highlight Jacob's perceived offense and to manipulate the situation to his advantage. This creates a stark **Contrast** between Laban's stated intentions and his actual character and past actions, underscoring the deep-seated mistrust that had poisoned their relationship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The tense encounter between Laban and Jacob, highlighted in this verse, serves as a powerful illustration of the consequences of broken trust and the outworking of divine sovereignty amidst human conflict. Despite Laban's manipulative rhetoric and Jacob's secretive departure, God's overarching plan for Jacob's return to the Promised Land is undeniably in motion. This narrative underscores that even when human relationships are fraught with deception and suspicion, God remains faithful to His covenant promises, actively protecting and guiding His chosen ones. The divine intervention preventing Laban from harming Jacob ([Genesis 31:24](/genesis/31-24 "God's warning to Laban")) is a testament to God's unwavering commitment to His people, ensuring His purposes are fulfilled regardless of human failings.

* [Genesis 29:25](/genesis/29-25 "Laban's deception regarding Leah and Rachel")
* [Genesis 31:3](/genesis/31-3 "God commands Jacob to return")
* [Genesis 31:24](/genesis/31-24 "God warns Laban not to harm Jacob")

### REFLECTION AND APPLICATION
This dramatic confrontation between Jacob and Laban offers profound insights into the complexities of human relationships, the corrosive power of deceit, and the necessity of discerning true motives. It vividly demonstrates how a history of manipulation and a lack of integrity can utterly erode trust, making genuine communication and honorable dealings impossible. Laban's feigned desire for a joyous send-off serves as a potent reminder to look beyond superficial pleasantries or performative gestures to discern the true intentions of others, especially those with a proven track record of duplicity. While open and honest communication is generally the cornerstone of healthy relationships and conflict resolution, this passage also pragmatically acknowledges that in situations involving persistent manipulation, threat, or divine command, a decisive and private separation may be a necessary and even divinely sanctioned course of action for one's well-being and to fulfill God's calling. Ultimately, it reassures us that even amidst human failings and strained relationships, God's sovereign plan will prevail.

#### Questions for Reflection
* **How does Laban's accusation of Jacob "stealing away" reflect his own character and past actions?**
* **When is it justifiable, if ever, to act secretly or depart without explicit permission, especially in strained relationships?**
* **How can we discern genuine intentions from manipulative rhetoric in our own interactions?**
* **In what ways does this story encourage us to trust in God's protection and guidance, even when human relationships are broken?**

### FAQ

**Why did Jacob flee secretly from Laban?**

Answer: Jacob fled secretly primarily due to Laban's increasingly hostile demeanor, his consistent pattern of deceit regarding Jacob's wages (changing them ten times, as noted in [Genesis 31:7](/genesis/31-7 "Laban's changing wages")), and a direct divine command from God to return to his homeland ([Genesis 31:3](/genesis/31-3 "God's command to Jacob to return")). Jacob likely feared that if he announced his departure, Laban would either prevent him from leaving, seize his accumulated wealth, or attempt to retain his wives and children, given Laban's controlling and exploitative nature.

**Was Laban's offer of a festive send-off genuine?**

Answer: Given Laban's long history of manipulating and exploiting Jacob throughout their twenty-year relationship, his claim of wanting to send Jacob away with "mirth, and with songs, with tabret, and with harp" is widely interpreted by scholars as disingenuous and hypocritical. It was most likely a rhetorical tactic designed to portray himself as the wronged party, to shame Jacob, and to justify his aggressive pursuit, rather than a sincere expression of goodwill or a genuine desire for a celebratory farewell. His true motivation was likely to reclaim his "stolen" possessions and reassert control.

**What is the significance of "tabret" and "harp" in this context?**

Answer: The "tabret" (Hebrew: *toph*, a tambourine or hand-drum) and "harp" (Hebrew: *kinnor*, a lyre-like instrument) were common musical instruments used in ancient Near Eastern celebrations, festivals, and joyous occasions. Laban's specific mention of these instruments underscores the joyous, public, and culturally appropriate send-off he *claimed* he would have provided. By highlighting this, he aimed to emphasize the stark contrast between his supposed benevolence and the reality of Jacob's hurried, secretive escape, thereby exposing the perceived disrespect and suspicious nature of Jacob's actions in the eyes of any potential audience.

### CHRIST-CENTERED FULFILLMENT
The narrative of Jacob's escape from Laban, marked by deep-seated mistrust, manipulation, and the erosion of familial bonds, finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. Jacob's journey, though fraught with human failings and strategic secrecy, was divinely guided away from a deceptive master and towards the promised land. This prefigures the greater spiritual liberation offered by Christ, who delivers humanity not from an earthly Laban, but from the bondage of sin and the deceit of the spiritual adversary ([John 8:34](/john/8-34 "Whoever commits sin is a slave of sin")). Unlike the broken covenant between Jacob and Laban, which was riddled with conditional agreements and constant renegotiation, the New Covenant established in Christ is founded on God's unconditional grace, unwavering truth, and an unbreakable promise ([Hebrews 8:6](/hebrews/8-6 "Christ, the mediator of a better covenant")). Jesus, the Good Shepherd, faithfully guides His people through life's challenges, protecting them from harm and leading them into true freedom and their eternal inheritance ([John 10:11](/john/10-11 "Jesus, the Good Shepherd")). In Him, believers find the ultimate reconciliation and a relationship built on perfect trust, a reality far surpassing any earthly "send-off" or reunion, as He prepares a place for us in the Father's house ([John 14:2-3](/john/14-2-3 "Jesus prepares a place for His disciples")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 15:20

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

Judges 6:27

Then Gideon took ten men of his servants, and did as the LORD had said unto him: and [so] it was, because he feared his father's household, and the men of the city, that he could not do [it] by day, that he did [it] by night.

Genesis 31:3

And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

Genesis 31:5

And 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.

Genesis 24:59

And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.

Genesis 24:60

And they blessed Rebekah, and said unto her, Thou [art] our sister, be thou [the mother] of thousands of millions, and let thy seed possess the gate of those which hate them.

Proverbs 26:23

¶ Burning lips and a wicked heart [are like] a potsherd covered with silver dross.