Genesis 31:2

Gen 31:2 And Jacob beheld the countenance of Laban, and, behold, it [was] not toward him as before.

Ver. 2. And Jacob beheld the countenance of Laban.] He said little, for shame, but thought the more, and could not so conceal his discontent, but that it appeared in his lowering looks. That which he had parted with in his riches, was, as it were, raked out of his belly; {Job 20:15} he had as beloved have parted with his very heart blood. And this was plain to Jacob by his countenance, which had been friendly, smooth, and smiling; but now was cloudy, sad, spiteful. The young men were hot, and could not hold or hide what was in their heart, but blurted it out, and spoke their minds freely. This old fox held his tongue, but could not keep his countenance.

“En, quam difficile est animum non prodere vultu.”

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.

Hebrew, and lo, not be with him, as yesterday, and ere yesterday.

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

And Jacob beheld the countenance of Laban--literally, "was not the same as yesterday, and the day before," a common Oriental form of speech. The insinuations against Jacob's fidelity by Laban's sons, and the sullen reserve, the churlish conduct, of Laban himself, had made Jacob's situation, in his uncle's establishment, most trying and painful. It is always one of the vexations attendant on worldly prosperity, that it excites the envy of others (Ecc 4:4); and that, however careful a man is to maintain a good conscience, he cannot always reckon on maintaining a good name, in a censorious world. This, Jacob experienced; and it is probable that, like a good man, he had asked direction and relief in prayer.

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

22. And it was told Laban. The Lord gave to his servant the interval of a three-days’ journey, so that having passed the Euphrates, he might enter the boundaries of the promised land. And perhaps, in the mean time, he cooled the rage of Laban, the assault of which, in its first heat, might have been intolerable severe. By afterward permitting Jacob to be intercepted in the midst of his journey, God intended to tender his own interposition the more illustrious. It seemed desirable that Jacob’s course should not be interrupted, and that he should not be filled with alarm by the hostile approach of his father-in-law; but when Laban, like a savage wild beast, breathing nothing but slaughter, is suddenly restrained by the Lord, this was far more likely to confirm the faith of the holy man, and therefore far more useful to him. For, as in the very act of giving assistance, the power of God shone forth more clearly; so, relying on divine help, he passed more courageously through remaining trials. Whence we learn, that those perturbations which, at the time, are troublesome to us, yet tend to our salvation, if only we obediently submit to the will of God; who purposely thus tries us, that he may indeed show more fully the care which he takes of us. It was a sad and miserable sight, that Jacob, taking so large a family with him, should flee as if his conscience had accused him of evil: but it was far more bitter and more formidable, that Laban, intent on his destruction, should threaten his life. Yet the method of his deliverance, which is described by Moses, was more illustrious than any victory. For God, descending from heaven to bring assistance to his servant, places himself between the parties, and in a moment assuages the indomitable fury with which Laban was inflamed.

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.

2. the countenance of Laban] Here, and in Gen_31:5, Laban’s countenance toward Jacob is said to be altered. For this idiomatic use of “the countenance” as expressing feeling, cf. Gen_4:5.

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 Jacob beheld the countenance of Laban,.... Upon this he observed Laban's looks, that he might gather from thence how he took his prosperity; what were his thoughts about it, and what he might expect from him on that account:

and, behold, it was not towards him as before; he said nothing to Jacob, nor charged him with robbing of him, or any false dealing with him, yet was uneasy at his growing prosperity; he put on sour looks, and an envious countenance, sad, and surly, and lowering; so that Jacob saw it foreboded no good to him, and therefore thought it most advisable to depart as soon as he could; though perhaps he first sought the Lord about it, who spoke to him as in Gen 31:3.

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

And this change of his countenance argued a change in his mind, and prosaged some evil intentions in him towards Jacob.

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

2. Not toward him as before — During the fourteen years of his service, when Laban had all the advantage, and every thing his own way, he doubtless treated Jacob with great regard, so that the latter would be quick to note coldness and opposition. His changing his wages (Gen_31:7) gave him opportunity to show his growing dislike. The Hebrew for as before is idiomatic; literally, yesterday three days; that is, yesterday and the third day, or yesterday and before. Somewhat like our “yesterday week.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Jacob beheld the countenance of Laban, and, Behold, it (i.e. either Laban or his countenance) was not toward him (literally, with him) as before literally, as yesterday and the day before . The e vide nt change in Laban"s disposition, which had previously been friendly, was obviously employed by God to direct Jacob s mind to the propriety of returning to the land of his inheritance; and the inclination thus started in his soul was further strengthened and confirmed by a revelation which probably soon after, if not the night following, was sent for his direction.

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

Yaakov saw Lavan’s face. He saw that he had accepted his sons’ slander.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.

וירא את פני לבן, he could see it in his face, for he was not hiding his feelings While Yaakov was still debating with himself about what he kept hearing and seeing, G’d addressed him in a dream.

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.