Genesis 29:14

Gen 29:14 And Laban said to him, Surely thou [art] my bone and my flesh. And he abode with him the space of a month.

Ver. 14. Surely thou art my bone, &c.] Good words cost nothing; and the veriest countrymen are commonly freer of them than of real courtesies. Pertinax the emperor was surnamed Cρηστολογος, quid blandus esset, magis quam benignus . But that of Nero was abominable, who, the very day before he killed his mother, most lovingly embraced her, kissed her eyes and hands, and, accompanying her when she departed, used these sweet words: All happiness attend you, my good mother; for in you I live, and by you I reign. {a} "As a potsherd covered with silver dross, so are burning lips and a wicked heart". {Pro 26:23}

{a} Mητερ ερρωσο μοι, και υγιαινε, εν γαρ σοι και εγω ζω, και δια σου Bασιλευω. - Dio in Ner.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

29:14-30 Jacob’s joyful prospect of marriage to the lovely Rachel became an occasion for Laban’s shrewdness and Jacob’s discipline. Jacob and his mother had deceived his father and brother to gain the blessing; now his mother’s brother deceived him. Jacob received a dose of his own duplicity through twenty years of labor, affliction, and deception in Laban’s service (31:38). In God’s justice, people harvest what they plant (Gal 6:7). Laban’s deception was perfectly designed to make Jacob aware of his own craftiness. God often brings people into the lives of believers to discipline them. But Jacob was tenacious, and God blessed him abundantly with a large family and many possessions (30:25-43) during this time of service.

29:14 You really are my own flesh and blood! Laban welcomed Jacob into his house and treated him much like a son.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, of my blood and kindred.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

he abode a month--Among pastoral people a stranger is freely entertained for three days; on the fourth day he is expected to tell his name and errand; and if he prolongs his stay after that time, he must set his hand to work in some way, as may be agreed upon. A similar rule obtained in Laban's establishment, and the wages for which his nephew engaged to continue in his employment was the hand of Rachel.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. My bone and my flesh.] One of my nearest relatives.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. And he abode with him the space of a month. Though Laban did not doubt that Jacob was his nephew by his sister, he nevertheless puts his character to trial during a month, and then treats with him respecting wages. Hence may be inferred the uprightness of the holy man; because he was not idle while with his uncle, but employed himself in honest labors, that he might not in idleness eat another’s bread for nothing; hence Laban is compelled to acknowledge that some reward beyond his mere food was due to him. When he says, “Because thou art my brother, shouldest thou therefore serve me for nought?” his meaning may be twofold; either that it would be excessively absurd and unjust to defraud a relation of his due reward, for whom he ought to have greater consideration than for any stranger; or that he was unwilling to exact gratuitous service under the color of relationship. This second exposition is the more suitable, and is received nearly by the consent of all. For they read in one connected sentence, “Because thou art my brother, shalt thou therefore serve me for nought?” Moreover, we must note the end for which Moses relates these things. In the first place, a great principle of equity is set before us in Laban; inasmuch as this sentiment is inherent in almost all minds, that justice ought to be mutually cultivated, till blind cupidity draws them away in another direction. And God has engraven in man’s nature a law of equity; so that whoever declines from that rule, through an immoderate desire of private advantage, is left utterly without excuse. But a little while after, when it came to a matter of practice, Laban, forgetful of this equity, thinks only of what may be profitable to himself. Such an example is certainly worthy of notice, for men seldom err in general principles, and therefore, with one mouth, confess that every man ought to receive what is his due but as soon as they descend to their own affairs, perverse self-love blinds them, or at least envelopes them in such clouds that they are carried in an opposite course. Wherefore, let us learn to restrain ourselves, that a desire of our own advantage may not prevail to the sacrifice of justice. And hence has arisen the proverb, that no one is a fit judge in his own cause, because each, being unduly favorable to himself, becomes forgetful of what is right. Wherefore, we must ask God to govern and restrain our affections by a spirit of sound judgment. Laban, in wishing to enter into a covenant, does what tends to avoid contentions and complaints. The ancient saying is known, “We should deal lawfully with our friends, that we may not afterwards be obliged to go to law with them.” For, whence arise so many legal broils, except that every one is more liberal towards himself, and more niggardly towards others than he ought to be? Therefore, for the purpose of cherishing concord, firm compacts are necessary, which may prevent injustice on one side or the other.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(14) The space of a month.—Heb., a month of days, that is, a full month.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. my bone and my flesh] See note on Gen_2:23, and cf. Gen_37:27. Laban readily acknowledges the relationship which Jacob claims.

the space of a month] Lit. “a month of days.” See on Gen_24:55, “a few days.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Laban said to him, surely thou art my bone and my flesh,.... Nearly allied in blood, being his sister's son:

and he abode with him the space of a month; or "a month of days" (m), a full month to a day; all this while feeding his flocks, and doing whatsoever service he had for him to do.

(m) "mensem dierum", Pagninus, Montanus, Drusius, Schmidt.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

My flesh, entitled to my utmost protection and friendship. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thou art my bone and my flesh; of the same bone and flesh with myself, by our common grandfather Terah, and therefore art justly dear to me, and with me thou shalt be in safety. See the same or like expression, Ge 2:23; Jdg 9:2; 2Sa 19:12,13.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And Laban said unto him (giving utterance to the impression Jacob s recital had produced upon his mind), Surely thou art my bone and my flesh i.e. my blood relation (cf. Jud_1:9:2; 2Sa_5:1) Laban meant that Jacob had satisfactorily proved himself Rebekah"s son. And he abode with him the space of a month literally, a month of days (cf. Gen_41:1; Num_11:20) or a month as regards time, "the second substantive describing the general notion of which the first is a specification" (Kalisch).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

אך עצמי ובשרי SURELY THOU ART MY BONE AND MY FLESH — Really, I have no reason to take you into my house, since you have brought nothing with you; but because of our relationship I will put up with you for “the space of a month”. Thus, indeed, he did, but even this was not for nothing, for he tended Laban’s sheep.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ויאמר...אך עצמי, the word אך in this instance means “truly!” It appears in this meaning in several other passages in the Scriptures, as for instance, Psalms 73,1 אך טוב לישראל”G’d is truly good to Israel.” Or, Isaiah 63,8 אך עמי המה, “truly, they are My people!” Essentially, what Lavan said to Yaakov was that he should not worry about having left home seeing that all he needed would be provided for him by Lavan.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.