Genesis 31:36

Translation
King James Version
¶ And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?
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KJV (with Strong's)
And Jacob H3290 was wroth H2734, and chode H7378 with Laban H3837: and Jacob H3290 answered H6030 and said H559 to Laban H3837, What is my trespass H6588? what is my sin H2403, that thou hast so hotly pursued H1814 after me H310?
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Complete Jewish Bible
Then Ya'akov became angry and started arguing with Lavan. "What have I done wrong?" he demanded. "What is my offense, that you have come after me in hot pursuit?
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Berean Standard Bible
Then Jacob became incensed and challenged Laban. “What is my crime?” he said. “For what sin of mine have you so hotly pursued me?
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American Standard Version
And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast hotly pursued after me?
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World English Bible Messianic
Jacob was angry, and argued with Laban. Jacob answered Laban, “What is my trespass? What is my sin, that you have hotly pursued after me?
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Geneva Bible (1599)
The Iaakob was wroth, and chode with Laban: Iaakob also answered and sayd to Laban, What haue I trespassed? what haue I offended, that thou hast pursued after me?
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Young's Literal Translation
And it is displeasing to Jacob, and he striveth with Laban; and Jacob answereth and saith to Laban, `What is my transgression? what my sin, that thou hast burned after me?
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See also
Ephesians 4:26Genesis 49:72 Kings 5:112 Kings 13:19James 1:19James 1:20Numbers 16:15
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All Genesis Sites (Canaan)
All Genesis Sites (Canaan) View full PDF
All Genesis Sites (Middle East)
All Genesis Sites (Middle East) View full PDF
The Migrations of Jacob (Part 1)
The Migrations of Jacob (Part 1) View full PDF

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In the KJVVerse 910 of 31,102

Study This Verse

SUMMARY

Genesis 31:36 marks a pivotal moment in the strained relationship between Jacob and Laban, as Jacob, having endured Laban's intrusive and baseless search, unleashes his pent-up frustration and righteous indignation. He boldly confronts Laban, demanding an explanation for the aggressive pursuit and challenging him to present any evidence of wrongdoing, thereby asserting his innocence and integrity in the face of false accusation. This confrontation signifies a turning point where Jacob reclaims his dignity and stands firm against years of exploitation.

CONTEXT

  • Literary Context: This verse immediately follows Laban's fruitless seven-day pursuit of Jacob and his family, who had secretly departed from Laban's household after twenty years of arduous service. Laban's primary grievance was Jacob's stealthy departure and the alleged theft of his household gods, the teraphim, which Rachel, unbeknownst to Jacob, had taken. Laban's search for the teraphim had just concluded in Rachel's tent, where she successfully hid them, leaving Laban with no evidence of theft. Having endured the humiliation of this invasive search and Laban's unfounded accusations, Jacob seizes the moment to turn the tables, transitioning from a position of defense to one of forceful accusation against Laban's unjust actions.
  • Historical & Cultural Context: The concept of household gods, or teraphim, was common in the ancient Near East, often believed to ensure prosperity and, crucially, to confer inheritance rights. Laban's intense pursuit for them underscores their perceived value and his desire to maintain control over Jacob's newfound wealth, which he viewed as his own. The patriarchal society of the time granted significant authority to the head of the household, like Laban, over his extended family and servants. Jacob's secret departure was a breach of this patriarchal authority, but it was provoked by Laban's repeated deceit and exploitation, including changing Jacob's wages ten times (Genesis 31:7). The confrontation also highlights the importance of covenant and agreement in a society where oral contracts and family ties were foundational, and breaches of trust were deeply significant.
  • Key Themes: This passage contributes significantly to several overarching themes in Genesis. It powerfully illustrates the theme of Divine Protection and Deliverance, as God had intervened to warn Laban not to harm Jacob (Genesis 31:24), empowering Jacob to speak boldly. It also underscores the theme of Jacob's Maturation and Assertiveness, showing his growth from the deceptive supplanter to a man who, though still flawed, stands up for himself and his family with righteous indignation. The conflict between Jacob and Laban further develops the theme of Familial Strife and Reconciliation, a recurring motif throughout the book, from Cain and Abel to Jacob and Esau. Finally, it highlights the Struggle for Blessing and Inheritance, as Jacob seeks to secure his family's future outside of Laban's oppressive influence, fulfilling God's promises to Abraham and Isaac.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • wroth (Hebrew, chârâh', H2734): From a primitive root meaning "to glow or grow warm," this word figuratively describes the blazing up of anger, zeal, or jealousy. In this context, Jacob's anger is not a sinful outburst but a justified, burning indignation stemming from two decades of Laban's deceit, exploitation, and the culminating humiliation of a baseless search and false accusation. It signifies a righteous and deeply felt emotional response to profound injustice.
  • chode (Hebrew, rîyb', H7378): This primitive root means "to toss" or "grapple," and figuratively, "to wrangle" or "hold a controversy." It often implies a legal or verbal dispute, a contention, or a striving for justice. Jacob is not merely expressing anger but engaging Laban in a heated, argumentative challenge, demanding accountability and justice, effectively initiating a verbal "lawsuit" against Laban's actions.
  • trespass (Hebrew, peshaʻ', H6588): This term denotes a "revolt," "rebellion," "sin," "transgression," or "trespass." It implies a deliberate breaking of a covenant, an agreement, or a moral law, often carrying the connotation of a more severe, intentional offense against an authority or a relationship. Jacob's use of this word challenges Laban to identify any specific, intentional act of rebellion or breach of contract on his part.
  • hotly pursued (Hebrew, dâlaq', H1814): Derived from a primitive root meaning "to flame," this word describes a fervent, intense pursuit, literally or figuratively. It conveys the image of someone chasing with burning zeal, akin to "persecuting" or "inflaming." Jacob uses this to emphasize the aggressive, relentless, and unjustified nature of Laban's chase, highlighting the extreme and unwarranted hostility directed at him.

Verse Breakdown

  • "¶ And Jacob was wroth, and chode with Laban:": This opening clause marks a dramatic shift in Jacob's demeanor. After enduring years of Laban's manipulation and the recent invasive search, Jacob's pent-up frustration erupts into a controlled but powerful display of righteous indignation. The term "wroth" (חָרָה, chârâh') signifies a burning anger, while "chode" (רִיב, rîyb') indicates a verbal contention or dispute, often with legal implications. Jacob is not merely upset; he is actively challenging Laban's authority and actions, demanding an explanation for the injustice he has suffered. This is a moment of empowered self-assertion for Jacob.
  • "and Jacob answered and said to Laban,": This phrase emphasizes that Jacob's outburst is a direct, deliberate response to Laban's accusations and the preceding events. It highlights the conversational nature of their confrontation, albeit a highly charged one. Jacob is not speaking out of uncontrolled rage but with a clear intent to address Laban's baseless claims and actions, signaling his readiness to engage in a verbal battle for his rights and reputation.
  • "What [is] my trespass? what [is] my sin, that thou hast so hotly pursued after me?": These are powerful rhetorical questions, designed to expose Laban's lack of legitimate grounds for his aggressive pursuit. By asking "What is my trespass?" (פֶּשַׁע, peshaʻ', implying deliberate rebellion or transgression) and "what is my sin?" (חַטָּאָה, chaṭṭâʼâh', a more general term for error or moral failing), Jacob comprehensively denies any wrongdoing, whether intentional or unintentional. He demands concrete evidence for any alleged offense that would justify Laban's "hotly pursued" (דָּלַק, dâlaq') chase, which implies a fervent, almost persecutory pursuit. This effectively turns the tables, putting the burden of proof squarely on Laban and highlighting Jacob's blamelessness concerning the accusations of theft and wrongdoing.

Literary Devices

The verse employs several significant literary devices. The most prominent is Rhetorical Question, seen in Jacob's repeated "What is my trespass? what is my sin?" These questions are not posed to elicit information but to underscore the absence of any legitimate reason for Laban's pursuit and to highlight the injustice of his accusations. This device effectively shifts the burden of proof onto Laban, exposing the baselessness of his claims. Juxtaposition is also evident, contrasting Laban's aggressive, unfounded pursuit with Jacob's righteous indignation and clear conscience. This highlights the moral high ground Jacob now occupies. Furthermore, there is a clear Shift in Power Dynamics; Jacob, who has long been subservient and exploited, now stands as the accuser, boldly confronting Laban and asserting his autonomy. Finally, a subtle layer of Dramatic Irony exists, as the audience knows that Rachel, not Jacob, took the teraphim, making Laban's accusations against Jacob truly unfounded and his search futile, further validating Jacob's righteous anger.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jacob's confrontation with Laban in Genesis 31:36 is a profound theological statement on the nature of justice, divine protection, and the appropriate response to injustice. Jacob's "wroth" is presented not as a sinful outburst but as righteous indignation, a justified anger against years of exploitation and baseless accusation. This demonstrates that anger, when rooted in a demand for truth and accountability against genuine wrongdoing, can be a catalyst for justice rather than a moral failing. His boldness is implicitly undergirded by his faith in God's prior intervention and protection, illustrating that divine favor empowers believers to stand firm against their oppressors. The passage also highlights the importance of integrity and the dangers of baseless suspicion, affirming that accusations require substantiation and that a clear conscience provides a foundation for courageous confrontation.

REFLECTION AND APPLICATION

Genesis 31:36 offers profound lessons for navigating conflict and upholding integrity in our own lives. Jacob's example teaches us that there are moments when righteous anger is not only appropriate but necessary, particularly when one's character, integrity, or the well-being of one's family is unjustly impugned. We learn the importance of defending ourselves against baseless accusations, not by retaliating in kind, but by directly addressing the charges and demanding evidence. This requires a clear conscience, built on a life lived as faithfully as possible, and a willingness to speak truth to power, trusting that God will ultimately vindicate those who walk in integrity. Furthermore, this narrative serves as a powerful cautionary tale against acting on suspicion or making accusations without concrete proof, reminding us to seek truth and justice rather than succumbing to unfounded assumptions or personal bias. It challenges us to examine our own hearts: are we quick to accuse, or do we patiently seek understanding and evidence? Do we stand up for ourselves and others when injustice occurs, or do we passively accept mistreatment?

Questions for Reflection

  • In what situations is "righteous indignation" a biblically appropriate response, and how can it be distinguished from sinful anger?
  • How does Jacob's demand for "What is my trespass? what is my sin?" challenge us to seek truth and evidence before making accusations against others?
  • When have you experienced a moment where you had to stand up for your integrity against false accusations, and what sustained you?
  • How does trusting in God's ultimate vindication empower us to confront injustice without fear or bitterness?

FAQ

Was Jacob's "wroth" (anger) sinful?

Answer: Jacob's "wroth" (Hebrew: chârâh) in this context is presented as righteous indignation, not sinful anger. It was a justified response to two decades of Laban's deceit, exploitation, and the culminating humiliation of a baseless search and false accusation. Unlike uncontrolled rage or anger rooted in selfish desires, Jacob's anger was channeled into a clear, articulate demand for justice and accountability, demonstrating a healthy assertion of boundaries and self-worth in the face of persistent injustice. The narrative portrays it as a necessary and appropriate response to Laban's unrighteous actions, leading to a resolution rather than further sin.

What is the significance of Jacob asking "What is my trespass? what is my sin?"

Answer: By using both "trespass" (Hebrew: peshaʻ', implying a deliberate transgression or rebellion against authority or covenant) and "sin" (Hebrew: chaṭṭâʼâh', a more general term for missing the mark, an error, or a moral failing), Jacob makes a comprehensive denial of any wrongdoing. He is challenging Laban to provide specific evidence for any type of offense, whether intentional rebellion or unintentional error, that would warrant such an aggressive and "hotly pursued" chase. This rhetorical question effectively turns the tables, putting the burden of proof squarely on Laban and highlighting his lack of legitimate grounds for accusation, thereby asserting Jacob's innocence and integrity.

CHRIST-CENTERED FULFILLMENT

While Jacob justly defends himself against false accusation, his confrontation foreshadows the ultimate vindication found in Christ, who perfectly embodies innocence in the face of groundless charges. Unlike Jacob, who "chode with Laban" and passionately defended his innocence, Christ, the truly innocent Lamb of God, remained silent before His accusers, fulfilling prophecies such as Isaiah 53:7 and demonstrating unparalleled humility and trust in God's ultimate justice (Matthew 27:12). He bore the "trespass" and "sin" of humanity, not His own, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). Christ's suffering, death, and subsequent resurrection serve as the definitive vindication, exposing the baselessness of the world's accusations against God's righteousness and disarming the ultimate accuser, Satan (Colossians 2:15). Through His work, believers are granted a righteousness that cannot be legitimately impugned, finding their ultimate defense and peace in Him, for "Who shall bring a charge against God's elect? It is God who justifies" (Romans 8:33-34).

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Commentary on Genesis 31 verses 36–42

See in these verses,

I. The power of provocation. Jacob's natural temper was mild and calm, and grace had improved it; he was a smooth man, and a plain man; and yet Laban's unreasonable carriage towards him put him into a heat that transported him into a heat that transported him into some vehemence, Gen 31:36, Gen 31:37. His chiding with Laban, though it may admit of some excuse, was not justifiable, nor is it written for our imitation. Grievous words stir up anger, and commonly do but make bad worse. It is a very great affront to one that bears an honest mind to be charged with dishonesty, and yet even this we must learn to bear with patience, committing our cause to God.

II. The comfort of a good conscience. This was Jacob's rejoicing, that when Laban accused him his own conscience acquitted him, and witnessed for him that he had been in all things willing and careful to live honestly, Heb 13:18. Note, Those that in any employment have dealt faithfully, if they cannot obtain the credit of it with men, yet shall have the comfort of it in their own bosoms.

III. The character of a good servant, and particularly of a faithful shepherd. Jacob had approved himself such a one, Gen 31:38-40. 1. He was very careful, so that, through his oversight or neglect, the ewes did not cast their young. His piety also procured a blessing upon his master's effects that were under his hands. Note, Servants should take no less care of what they are entrusted with for their masters than if they were entitled to it as their own. 2. He was very honest, and took none of that for his own eating which was not allowed him. He contented himself with mean fare, and coveted not to feast upon the rams of the flock. Note, Servants must not be dainty in their food, nor covet what is forbidden them, but in that, and other instances, show all good fidelity. 3. He was very laborious, Gen 31:40. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Note, Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that hey be true to their trust and willing to take pains.

IV. The character of a hard master. Laban had been such a one to Jacob. Those are bad masters, 1. Who exact from their servants that which is unjust, by obliging them to make good that which is not damaged by any default of theirs. This Laban did, Gen 31:39. Nay, if there has been a neglect, yet it is unjust to punish above the proportion of the fault. That may be an inconsiderable damage to the master which would go near to ruin a poor servant. 2. Those also are bad masters who deny to their servants that which is just and equal. This Laban did, Gen 31:41. It was unreasonable for him to make Jacob serve fro his daughters, when he had in reversion so great an estate secured to him by the promise of God himself; as it was also to give him his daughters without portions, when it was in the power of his hands to do well for them. Thus he robbed the poor because he was poor, as he did also by changing his wages.

V. The care of providence for the protection of injured innocence, Gen 31:42. God took cognizance of the wrong done to Jacob, and repaid him whom Laban would otherwise have sent empty away, and rebuked Laban, who otherwise would have swallowed him up. Note, God is the patron of the oppressed; and those who are wronged and yet not ruined, cast down and yet not destroyed, must acknowledge him in their preservation and give him the glory of it. Observe, 1. Jacob speaks of god as the God of his father, intimating that he thought himself unworthy to be thus regarded, but was beloved for the father's sake. 2. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and had gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 36–42. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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