EXPOSITION
And it was told Laban on the third day—i.e. the third after Jacob's departure, the distance between the two sheep-stations being a three days' journey (vide Genesis 30:36)—that Jacob was fled. And he took his brethren—i.e. his kinsmen, or nearest relations (cf. Genesis 13:8; Genesis 29:15)—with him, and pursued after him (Jacob) seven days' journey (literally, a way of seven days); and they overtook him in the mount Gilead. The distance between Padan-aram and mount Gilead was a little over 300 miles, to perform which Jacob must at least have taken ten days, though Laban, who was less encumbered than his son-in-law, accomplished it in seven, which might easily be done by traveling from forty to forty-five miles a day, by no means a great feat for a camel.
And God—Elohim is here employed, neither because the section belongs to the fundamental document (Tuch, Bleek, Colenso, et alii), nor because, though Laban had an outward acquaintance with Jehovah (vide Genesis 31:49), his real religious knowledge did not extend beyond Elohim (Hengstenberg), but simply because the historian wished to characterize the interposition which arrested Laban in his wrath as supernatural (Quarry)—came to Laban the Syrian in a dream by night,—(cf. Genesis 20:3; Job 33:15; Matthew 1:20). This celestial visitation occurred the night before the fugitives were overtaken (vide Genesis 31:29). Its intention was to guard Jacob, according to the promise of Genesis 28:15, against Laban's resentment—and (accordingly God) said unto him, Take heed—literally, take heed for thyself, the verb being followed by an ethical dative, as in Genesis 12:1; Genesis 21:16, q.v.—that thou speak not to Jacob—literally, lest the, speak with Jacob; μή ποτε λαλήσυς μετὰ Ἰακὼβ (LXX.) either good or bad. Literally, from good to bad, meaning that on meeting with Jacob he should not pass from peaceful greetings to bitter reproaches (Bush, Lunge), or say anything emphatic and decisive for the purpose of reversing what had occurred (Keil); or, perhaps more simply, say anything acrimonious or violent against Jacob (Rosenmüller, Murphy), the expression being a proverbial phrase for opposition or interference (Kalisch). (Cf. Genesis 14:1-24:50; 2 Samuel 13:23). Then (literally, and) Laban overtook Jacob. Now (literally, and) Jacob had pitched his tent—this was done by means of pins driven into the ground, the verb תָּקַע signifying to fasten, or fix anything by driving (cf. 4:21; Isaiah 22:23, Isaiah 22:25)—in the mount (vide supra, Genesis 21:21): and Laban with his brethren (kinsmen, ut supra) pitched—his tent; not ἔστησε τοὺς ἀδελφοὺς (LXX.)—in the mount of Gilead (vide supra, Genesis 21:21).