Genesis 31:52

Gen 31:52 This heap [be] witness, and [this] pillar [be] witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

Ver. 52. {See Trapp on "Gen 31:44"}

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.

This heap be witness--Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to God; and it is observable that there was a marked difference in the religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the "fear of his father Isaac." They who have one God should have one heart: they who are agreed in religion should endeavor to agree in everything else.

Next: Genesis Chapter 32

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

And early in the morning Laban rose up,.... In order to prepare for, and set forward on his journey home:

and kissed his sons and his daughters; Jacob and his sons, who were his grandsons, and his daughters Rachel and Leah, with Dinah his granddaughter, as was the custom of relations and friends in those countries and times, at parting:

and blessed them; wished all happiness to them:

and Laban departed, and returned unto his place; to the city of Haran, where he dwelt; and after this we hear no more of him, nor of any transaction of his in life, or when and where he died, only his name is once mentioned by Jacob, Gen 32:4.

Next: Genesis Chapter 32

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

אם אני THAT I WILL NOT — Here the word אם is used in the sense of אשר “that”, as (Genesis 24:33) “until that (אם) I have spoken my words”.

לרעה FOR EVIL — For evil you may not pass, but for trading purposes (as e. g., with a caravan) you may pass (Genesis Rabbah 74:16).

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.

עד...אם אני, the expression אם אני and אם אתה in this verse must be understood as if the Torah had written שאני and שאתה, “that I,“ “that you.” We find the word אם used in that sense in Genesis 24,19 עד אם כלו לשתות, “until they have finished drinking,” as we pointed out there.

אני, the word is spelled with the vowel kametz although it does not signify a comma or other interruption of the subject matter under discussion. It is to be understood as in Psalms 89,28 in אף אני-בכור אתנהו, “I will even consider him as a firstborn.” The long vowel kametz lends emphasis to the word. So it does in our verse, and so it does in Genesis 27,34 ברכני גן אני אבי, “bless me also father!” Esau pleaded: “I too need a blessing.”

ואת המצבה הזאת, which you have erected as a witness and sign of the covenant between you and me. Yaakov had erected the monument, whereas both had he and Lavan had combined to set up the pile of stones described as גל. This is why he mentioned the מצבה when saying to Yaakov ואם אתה, we must wonder altogether that Lavan was now prepared to make his peace with Yaakov, having obtained nothing in return for his pursuit. The fact is that although he had boasted that he possessed the power to harm Yaakov, he had realised that Yaakov’s G’d not only had assisted him in the past, but had given him, Lavan personally, notice not even to harass Yaakov. This is why now he begged for a peace agreement, as had Avimelech when be asked for such an agreement from Yitzchok after first having expelled him from Gerar. Avimelech had also acknowledged in front of his general that they had convinced themselves that G’d was on the side of Yitzchok (26,28)

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.