Genesis 31:29

KJV

It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

KJV (with Strong's)

It is {H3426} in the power {H410} of my hand {H3027} to do {H6213} you hurt {H7451}: but the God {H430} of your father {H1} spake {H559} unto me yesternight {H570}, saying {H559}, Take thou heed {H8104} that thou speak not {H1696} to Jacob {H3290} either good {H2896} or bad {H7451}.

Complete Jewish Bible

I have it in my power to do you harm; but the God of your father spoke to me last night and said, 'Be careful that you don't say anything to Ya'akov, either good or bad.'

Berean Standard Bible

I have power to do you great harm, but last night the God of your father said to me, ‘Be careful not to say anything to Jacob, either good or bad.’

American Standard Version

It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not to Jacob either good or bad.

Commentary

### SUMMARY
Genesis 31:29 captures Laban's frustrated declaration of his intent and capability to harm Jacob, immediately followed by his astonishing admission that "the God of your father" intervened supernaturally to forbid him from speaking anything, "either good or bad," to Jacob. This pivotal verse powerfully underscores God's active, personal protection over His covenant people and His absolute sovereignty over human intentions, ensuring Jacob's safe return to the promised land despite Laban's hostile pursuit.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in the narrative of Jacob's return to Canaan. Following twenty years of arduous service to Laban, during which Jacob's family and wealth grew significantly, he secretly departs from Laban's household, fearing Laban's reaction to his departure and the perceived injustice of his wages. Laban, upon discovering Jacob's flight and the theft of his household idols (teraphim, taken by Rachel), pursues him relentlessly for seven days across the Transjordan region. The confrontation in Genesis 31 is highly charged, with Laban initially expressing his anger and intent to harm Jacob, making this verse the dramatic turning point where divine intervention explicitly restrains Laban's wrath and reveals God's active hand in Jacob's journey.
* **Historical & Cultural Context:** The cultural backdrop is one of patriarchal authority, family honor, and the binding nature of agreements, even if unwritten. Laban, as the elder patriarch and Jacob's father-in-law and employer, felt deeply wronged by Jacob's secret departure and the theft of his household gods, which could have represented family lineage, property deeds, or even a claim to inheritance. His pursuit was not merely for the idols but also to reassert his authority and potentially reclaim Jacob's wives and children, who were culturally considered his property as well. The journey from Haran to Gilead was long and dangerous, traversing tribal territories, making Laban's successful pursuit a testament to his determination and perceived right to confront Jacob. The mention of "yesterday" (KJV "yesternight") emphasizes the immediacy and directness of the divine encounter, highlighting the personal nature of God's communication within a culture that often sought divine omens or counsel.
* **Key Themes:** This verse powerfully illustrates several overarching themes within the book of Genesis and the broader biblical narrative. Foremost is the theme of **Divine Providence and Protection**, where God actively intervenes to safeguard His chosen ones, even from seemingly insurmountable human threats, as seen in His protection of Abraham and Isaac (e.g., [Genesis 12:17](/genesis/12-17 "Genesis 12:17 - God Protects Sarah")). It also emphasizes **God's Faithfulness to His Covenant Promises**, particularly those made to Jacob at Bethel, where God vowed to be with him and bring him back to the land ([Genesis 28:15](/genesis/28-15 "Genesis 28:15 - God's Promise to Jacob at Bethel")). The narrative also highlights the **Sovereignty of God over Human Will**, demonstrating that even the hostile intentions of powerful individuals like Laban are subject to God's ultimate control, ensuring His divine purposes are accomplished. This divine restraint on Laban also sets the stage for the subsequent covenant-making between Jacob and Laban, marking a peaceful, albeit tense, resolution to their conflict before Jacob's encounter with Esau in [Genesis 32](/genesis/32 "Genesis 32 - Jacob Prepares to Meet Esau").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **power (Hebrew, _yâd'_):** (H3027) This word, literally meaning "hand," is used here idiomatically to signify "power," "ability," or "capability." Laban's declaration, "It is in the power of my hand," asserts his perceived strength and means to inflict harm upon Jacob. The hand, as an instrument of action, becomes a metaphor for one's capacity to act, highlighting Laban's conviction that he possessed the authority and physical ability to carry out his hostile intentions.
* **spake (Hebrew, _dâbar'_):** (H1696) This primitive root means "to speak," but with a broad range of applications, including to command, declare, or appoint. In this context, it refers to a direct, verbal communication from God to Laban. The use of _dâbar_ emphasizes the authoritative and intentional nature of God's message, which was not a mere suggestion but a divine imperative that Laban was compelled to obey, despite his own inclinations.
* **good (Hebrew, _ṭôwb'_):** (H2896) and **bad (Hebrew, _raʻ'_):** (H7451) These two words are used together as a merism (a figure of speech in which a pair of contrasting terms refers to a totality) to express "anything at all" or "nothing whatsoever." God's command to Laban, "Take thou heed that thou speak not to Jacob either good or bad," signifies a complete and absolute prohibition against any form of communication or interference—whether seemingly beneficial advice, persuasive arguments, threats, or even curses. This idiom underscores the comprehensive nature of God's protective decree over Jacob.

#### Verse Breakdown
* **"It is in the power of my hand to do you hurt:"** Laban begins by asserting his perceived strength and capability. This clause reveals his hostile intent and his belief that he possesses the means and authority to inflict physical or material harm upon Jacob and his family. It sets up the dramatic tension, highlighting the danger Jacob was in and Laban's clear desire for retribution.
* **"but the God of your father spake unto me yesternight, saying,"** This is the pivotal turning point of the verse. The conjunction "but" introduces a stark contrast to Laban's stated intent. The phrase "the God of your father" is a significant theological identifier, connecting this divine intervention directly to the covenant God of Abraham and Isaac, thereby affirming God's continued faithfulness to Jacob. The timing, "yesternight," emphasizes the immediacy and directness of the divine encounter, indicating a recent and profound revelation that altered Laban's course of action.
* **"Take thou heed that thou speak not to Jacob either good or bad."** This is the direct divine command that restrains Laban. "Take thou heed" (Hebrew _shâmar_) implies a warning to be watchful and guard against transgression. The comprehensive prohibition "either good or bad" (a Hebrew idiom meaning "nothing at all") signifies that Laban was forbidden from any form of interaction that might influence Jacob's journey or decision-making. This ensured Jacob's unhindered return to the promised land, free from Laban's manipulation or aggression.

#### Literary Devices
The verse employs several significant literary devices. **Irony** is prominent, as Laban, who boasts of his power to harm, is immediately revealed to be utterly powerless against a divine decree. His stated intent is completely subverted by a higher authority. The phrase "the God of your father" functions as a powerful **theological identifier**, emphasizing the continuity of God's covenant with the patriarchs and affirming His active involvement in Jacob's life. The use of the idiom "either good or bad" is a **merism**, a rhetorical device where two contrasting parts represent a whole, highlighting the absolute and comprehensive nature of God's prohibition. This also serves as a form of **hyperbole**, emphasizing the totality of the forbidden communication. Finally, the entire encounter serves as **foreshadowing** of God's ongoing protection and guidance for Jacob, particularly in the impending, more dangerous encounter with Esau.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 31:29 powerfully demonstrates God's active and personal involvement in the lives of His covenant people. Despite Laban's perceived power and hostile intentions, God directly intervenes, not through an intermediary or a general providence, but through a specific, verbal warning. This highlights God's unwavering commitment to His promises and His ability to supernaturally restrain human will to accomplish His divine purposes. It reaffirms that God's plans for His chosen ones cannot be thwarted by human opposition, showcasing His ultimate sovereignty and protective care over those He has called.

* **Divine Sovereignty and Protection:** [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in the Lord's Hand") states, "The king's heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will." This proverb perfectly illustrates God's ability to direct and restrain human hearts, even those of powerful rulers or adversaries, just as He did with Laban.
* **God's Faithfulness to His Covenant:** The divine intervention here is a direct fulfillment of God's promise to Jacob at Bethel: "And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of" [Genesis 28:15](/genesis/28-15 "Genesis 28:15 - God's Promise to Jacob"). This verse demonstrates God actively "keeping" Jacob.
* **The Efficacy of God's Word:** [Isaiah 55:11](/isaiah/55-11 "Isaiah 55:11 - God's Word Accomplishes Its Purpose") declares, "So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." God's spoken word to Laban was sufficient to completely alter his intentions and actions, illustrating the absolute power and effectiveness of divine communication.

### REFLECTION AND APPLICATION
This profound account from Genesis 31:29 offers immense comfort and practical application for believers today. It serves as a powerful reminder that even when we find ourselves in vulnerable positions, facing potential adversaries or difficult circumstances that seem beyond our control, God is actively watching over us. He possesses the ultimate power to restrain the intentions and actions of others, even those who may wish us harm, to ensure His purposes for our lives are fulfilled. We can find peace in the knowledge that God's sovereign hand is at work, orchestrating events and protecting His children, often in ways unseen to us. This should cultivate a deeper trust in His providence, encouraging us to press forward in faith, knowing that our journey is ultimately secured by His unwavering faithfulness. It calls us to rest in His protective care, recognizing that our safety and destiny are ultimately in His hands, not contingent on the whims or power of others.

#### Questions for Reflection
* **How does God's direct intervention in this verse encourage you when you feel vulnerable or threatened by others?**
* **In what ways have you experienced God's protective hand, even when you weren't immediately aware of His intervention?**
* **How does the concept of God's sovereignty over human will impact your perspective on difficult relationships or challenging circumstances?**
* **What does this verse teach you about the importance of trusting God's timing and methods for your deliverance?**

### FAQ

**Why did God forbid Laban from speaking "good or bad" to Jacob?**

Answer: The phrase "either good or bad" (Hebrew: _mīṭṭōḇ ʿaḏ-rāʿ_) is a common Hebrew idiom meaning "nothing at all" or "in no way whatsoever." God's command was a comprehensive and absolute prohibition against any form of communication or interference from Laban. This was crucial to ensure Jacob's unhindered and independent return to the promised land, free from any attempts by Laban to persuade him to stay, to negotiate new terms, to threaten him, or even to offer seemingly helpful but ultimately manipulative advice. God's purpose was to remove any human obstacle to Jacob's journey, which was part of His sovereign plan for Jacob and the unfolding of the covenant promises, as He had previously promised to bring Jacob back to the land in [Genesis 28:15](/genesis/28-15 "Genesis 28:15 - God's Promise to Jacob").

### CHRIST-CENTERED FULFILLMENT
The divine protection afforded to Jacob in Genesis 31:29 serves as a powerful foreshadowing of the ultimate protection and sovereign care found in Jesus Christ. Just as God the Father intervened to shield Jacob from Laban's wrath, so too does Christ, our Good Shepherd, actively protect His flock from spiritual adversaries and the schemes of the enemy. He is the embodiment of God's unwavering faithfulness, ensuring the safe passage of His people through this life to their eternal inheritance. In Christ, the promise of God's abiding presence and sovereign control over all circumstances finds its ultimate fulfillment. He assures His disciples, "I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand" [John 10:28](/john/10-28 "John 10:28 - Jesus' Assurance of Eternal Security"). Through His atoning work, Christ has disarmed principalities and powers, triumphing over them [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers"). He is the one who delivers us from the domain of darkness and transfers us to His kingdom [Colossians 1:13](/colossians/1-13 "Colossians 1:13 - Deliverance from Darkness"). Thus, the secure journey of Jacob to the promised land finds its ultimate spiritual parallel in the believer's secure journey to the heavenly promised land, guaranteed by the finished work and ongoing intercession of Christ Jesus, our Lord and Protector [Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ's Perpetual Intercession").

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

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.

Genesis 31:42

Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked [thee] yesternight.

Genesis 31:24

And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.

Genesis 28:13

And, behold, the LORD stood above it, and said, I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

Joshua 24:2

And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, [even] Terah, the father of Abraham, and the father of Nachor: and they served other gods.

Joshua 24:3

And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.

Daniel 3:28

¶ [Then] Nebuchadnezzar spake, and said, Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.