Genesis 31:50

KJV

If thou shalt afflict my daughters, or if thou shalt take [other] wives beside my daughters, no man [is] with us; see, God [is] witness betwixt me and thee.

KJV (with Strong's)

If thou shalt afflict {H6031} my daughters {H1323}, or if thou shalt take {H3947} other wives {H802} beside {H5921} my daughters {H1323}, no man {H376} is with us; see {H7200}, God {H430} is witness {H5707} betwixt me and thee.

Complete Jewish Bible

If you cause pain to my daughters, or if you take wives in addition to my daughters, then, even if no one is there with us, still God is witness between me and you."

Berean Standard Bible

If you mistreat my daughters or take other wives, although no one is with us, remember that God is a witness between you and me.”

American Standard Version

If thou shalt afflict my daughters, and if thou shalt take wives besides my daughters, no man is with us; see, God is witness betwixt me and thee.

Commentary

### SUMMARY
Genesis 31:50 captures a critical juncture in the fraught relationship between Jacob and Laban, his father-in-law, as they establish a solemn covenant prior to Jacob's departure from Paddan-Aram. This verse articulates Laban's profound concerns for the welfare of his daughters, Leah and Rachel, and invokes God as the supreme and omnipresent witness to ensure the integrity of the agreement and the protection of his kin in the absence of human oversight.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of Jacob's departure from Laban after twenty years of service. Following Jacob's clandestine flight with his family and possessions, Laban pursued him for seven days, eventually confronting him in the hill country of Gilead. The immediate preceding verses (Genesis 31:43-49) describe Laban's initial accusation and Jacob's defense, culminating in their decision to make a covenant. This pact, symbolized by a heap of stones and a pillar (named Galeed by Jacob and Jegar-sahadutha by Laban, both meaning "heap of witness," and Mizpah, meaning "watchtower"), served to delineate boundaries and establish mutual obligations. Verse 50 specifically details Laban's primary stipulation concerning his daughters, forming a crucial moral and familial component of this covenant, immediately before they part ways.
* **Historical & Cultural Context:** The setting is ancient Mesopotamia and the Transjordan region, where tribal and familial loyalties were paramount, and covenants were the bedrock of social and legal order. In this patriarchal society, a father's concern for his daughters' well-being, especially after their marriage and relocation, was a significant cultural norm. Wives, while valued, often held a vulnerable position, dependent on their husband's provision and protection. Polygamy was a recognized, though not always ideal, practice, and the potential for a husband to take additional wives and neglect earlier ones was a real concern. The invocation of a deity as a witness to a covenant was a common practice in the ancient Near East, lending divine authority and enforcement to agreements where human oversight might be absent or insufficient.
* **Key Themes:** Genesis 31:50 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of **covenant**, demonstrating how agreements, even between estranged parties, could be established under divine sanction. It underscores God's **omnipresence and omniscience**, portraying Him as an active observer and enforcer of human promises, even when "no man is with us." The verse also speaks to the theme of **family protection and welfare**, particularly the vulnerable position of women in a patriarchal society, echoing God's consistent concern for justice and care within the family unit, a theme seen throughout the Pentateuch, such as in the laws regarding family relations in [Deuteronomy 24:1-5](/deuteronomy/24-1-5 "Laws concerning marriage and divorce"). Furthermore, it implicitly touches upon the complexities of **polygamy** and the challenges it posed to familial harmony and the equitable treatment of wives.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **afflict (Hebrew, _ʻânâh'_):** From H6031, meaning "to depress literally or figuratively," "abase self," "chasten self," "deal hardly with," or "hurt." In this context, Laban is warning Jacob against treating his daughters harshly, unjustly, or in any way that would diminish their status, well-being, or dignity. It encompasses both physical harm and emotional or social degradation, emphasizing a father's deep concern for his daughters' welfare.
* **God (Hebrew, _ʼĕlôhîym'_):** From H430, the plural of _ʼĕlôah_, often used specifically of the supreme God, as it is here. This term signifies the powerful, sovereign Creator of the universe. Laban's invocation of "God" elevates the covenant beyond a mere human agreement, imbuing it with divine authority and implying that any breach would be an offense against the Almighty Himself, who possesses ultimate power and judgment.
* **witness (Hebrew, _ʻêd'_):: From H5707, meaning "concretely, a witness; abstractly, testimony." This term carries significant legal and moral weight, referring to one who testifies to an event or agreement. When God is designated as the "witness," it means He is the ultimate guarantor of the covenant, the one who sees all, knows all, and will hold both parties accountable for their adherence to the terms. His presence ensures that the agreement is not merely a human pact but a sacred oath.

#### Verse Breakdown
* **"If thou shalt afflict my daughters":** This clause expresses Laban's primary and most urgent concern. He fears that Jacob might treat Leah and Rachel harshly, unjustly, or neglectfully. The term "afflict" (H6031, _ʻânâh_) implies causing distress, hardship, or humiliation. Laban, as their father, seeks to ensure their continued protection and fair treatment within Jacob's household, even after he is no longer present to directly oversee their welfare.
* **"or if thou shalt take [other] wives beside my daughters":** This second condition addresses the potential for Jacob to take additional wives beyond Leah, Rachel, and their handmaids (who were also Laban's daughters). While polygamy was practiced, Laban's concern is that new wives might diminish the status, affection, or resources allocated to his existing daughters, potentially leading to their neglect or marginalization within the household. It is a plea for his daughters to retain their primary position and not be superseded.
* **"no man [is] with us":** This phrase underscores the critical need for a divine witness. Once Jacob and Laban part ways, there will be no human third party, no earthly judge or mediator, to observe their conduct or enforce the terms of their agreement. This absence of human oversight makes the invocation of God's presence absolutely essential for the covenant's efficacy and the daughters' security.
* **"see, God [is] witness betwixt me and thee":** This culminating declaration invokes the divine. Laban calls upon God (H430, _ʼĕlôhîym_) as the ultimate observer and enforcer of the covenant. The word "see" (H7200, _râʼâh_) acts as an imperative, drawing attention to God's active perception. By declaring God as "witness" (H5707, _ʻêd_), Laban elevates the agreement to a sacred oath, implying that any violation would be an offense not merely against the human party but against the omniscient and just God Himself, who will hold both accountable.

#### Literary Devices
The verse employs several significant literary devices. **Covenant Language** is central, framing the interaction as a solemn agreement with explicit stipulations and an invoked guarantor. The phrase "betwixt me and thee" is classic covenantal phrasing, establishing the bilateral nature of the agreement. The direct address "If thou shalt..." uses **Conditional Clauses** to set out the terms and consequences of potential actions, emphasizing the gravity of Laban's concerns. Most prominently, the declaration "God is witness" utilizes **Divine Invocation**, appealing to a higher power to sanction and enforce the human pact. This invocation also functions as a form of **Divine Guarantee**, suggesting that God's omnipresence and justice will ensure the terms are upheld, even in the absence of human witnesses.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 31:50 profoundly articulates God's active involvement in human affairs, even in the complexities of family dynamics and contractual agreements. It highlights the theological truth of God's omniscience and omnipresence, affirming that no action, whether public or private, escapes His discerning gaze. This divine oversight provides a foundation for justice and accountability, reminding humanity that covenants made under God's name carry immense spiritual weight and demand unwavering fidelity. Laban's appeal to God as witness underscores the sacred nature of promises and the divine concern for the vulnerable, particularly within the family unit, reflecting God's character as a protector and upholder of righteousness.

* [Psalm 139:7-12](/psalms/139-7-12 "God's Omnipresence and Omniscience")
* [Malachi 2:14](/malachi/2-14 "God as Witness to Covenant")
* [Deuteronomy 10:18](/deuteronomy/10-18 "God's Justice for the Vulnerable")

### REFLECTION AND APPLICATION
Genesis 31:50 serves as a powerful and enduring reminder that our lives are lived under the perpetual gaze of an all-seeing God. In a world where commitments are often broken and integrity is compromised, this verse calls us to a higher standard of accountability. It compels us to consider that every promise we make, every agreement we enter into, and especially how we treat those under our care—particularly the vulnerable—is observed by the Divine Witness. This truth should inspire us to cultivate unwavering integrity, to fulfill our obligations with diligence, and to treat others, especially family members, with the utmost fairness, kindness, and protection. Living with the conscious awareness that "God is witness" transforms our private actions into acts of worship, fostering a life characterized by genuine righteousness and profound respect for the sanctity of all relationships and commitments.

#### Questions for Reflection
* **How does the awareness of God as an omnipresent witness impact your daily decisions and interactions?**
* **In what areas of your life (e.g., family, work, community) are you called to uphold integrity, even when "no man is with us"?**
* **How can you actively demonstrate care and protection for vulnerable individuals in your sphere of influence, reflecting God's concern for justice?**
* **What promises or commitments have you made that you need to re-evaluate in light of God being the ultimate witness?**

### FAQ

**Why did Laban emphasize God as a witness?**

Answer: Laban emphasized God as a witness because Jacob and Laban were physically parting ways, ensuring there would be no human third party to observe or enforce the terms of their covenant, particularly regarding the welfare of Laban's daughters. Invoking God (H430, _ʼĕlôhîym_) elevated the agreement to a sacred level, implying divine accountability and judgment for any breach. This practice was common in the ancient Near East, where a deity's name was often invoked to guarantee the sanctity of a pact in the absence of human enforcement, as seen in other ancient treaties.

**Does Laban's warning about "other wives" condemn polygamy?**

Answer: Laban's warning does not explicitly condemn polygamy, which was a practiced custom in that era and within Jacob's own household (he already had four wives, including Leah, Rachel, and their handmaids, who were Laban's daughters). Instead, his concern reflects a father's desire to ensure that his daughters, Leah and Rachel, along with their handmaids, would not be neglected or lose their status, affection, or provision if Jacob were to take additional wives. It was a plea for their continued well-being and primary position within Jacob's household, appealing to Jacob's familial responsibility and the terms of the covenant rather than a theological prohibition against the practice of polygamy itself. The Bible often describes polygamy but does not present it as God's ideal for marriage, which is established as monogamous in [Genesis 2:24](/genesis/2-24 "One Flesh Union").

### CHRIST-CENTERED FULFILLMENT
While Genesis 31:50 directly concerns an ancient patriarchal covenant between Jacob and Laban, its underlying themes find profound Christ-centered fulfillment. The concept of God as the faithful and all-seeing "witness" (H5707, _ʻêd_) foreshadows Christ Himself as the ultimate guarantor and embodiment of the [New Covenant](/hebrews/8-6 "The New Covenant in Christ"). Unlike the temporary human agreements, the New Covenant is established through Christ's perfect sacrifice and is eternally secured by His divine faithfulness, ensuring God's promises are not merely observed but perfectly fulfilled in Him. Furthermore, Laban's deep concern for the protection and welfare of his daughters, ensuring they are not "afflicted" (H6031, _ʻânâh_) or superseded, beautifully prefigures Christ's own unwavering love and [protection for His Church](/ephesians/5-25-27 "Christ's Love and Care for the Church"), whom He cherishes as His bride. He ensures her well-being, purity, and ultimate security, demonstrating a perfect, redemptive oversight that far surpasses any human covenant. Christ, the perfect Son, perfectly upholds all divine and human obligations, living a life without blemish and serving as the ultimate example of integrity and faithfulness, thus demonstrating God's active, redemptive oversight in all human affairs and ultimately bringing His people into the secure and eternal covenant of grace, as promised in [Jeremiah 31:31-34](/jeremiah/31-31-34 "The Promise of the New Covenant").

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

Jeremiah 42:5

Then they said to Jeremiah, The LORD be a true and faithful witness between us, if we do not even according to all things for the which the LORD thy God shall send thee to us.

Jeremiah 29:23

Because they have committed villany in Israel, and have committed adultery with their neighbours' wives, and have spoken lying words in my name, which I have not commanded them; even I know, and [am] a witness, saith the LORD.

Micah 1:2

Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.

Judges 11:10

And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words.

1 Thessalonians 2:5

For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God [is] witness:

Leviticus 18:18

Neither shalt thou take a wife to her sister, to vex [her], to uncover her nakedness, beside the other in her life [time].

Malachi 2:14

Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet [is] she thy companion, and the wife of thy covenant.