Genesis 31:15
Genesis 31:15 in Multiple Translations
Are we not regarded by him as outsiders? Not only has he sold us, but he has certainly squandered what was paid for us.
Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.
Are we not accounted by him as foreigners? for he hath sold us, and hath also quite devoured our money.
Are we not as people from a strange country to him? for he took a price for us and now it is all used up.
“He treats us like foreigners because he sold us to you, and now he's spent all that money.
Doeth not he count vs as strangers? for he hath solde vs, and hath eaten vp and consumed our money.
have we not been reckoned strangers to him? for he hath sold us, and he also utterly consumeth our money;
Aren’t we considered as foreigners by him? For he has sold us, and has also used up our money.
Are we not counted by him strangers; for he hath sold us, and hath quite consumed also our money.
Hath he not counted us as strangers and sold us, and eaten up the price of us?
He treats us as though we were foreigners [RHQ]! Your working for him all these years was like a payment that you gave him as a price for us, but we will not inherit any of that money that he got as a price for us. He has spent it all!
He treats us like we are not part of his family. First, he got you to work for him so that you could marry us. It’s like he sold us to you. Then you worked really hard for our father, so that he got very rich. But our father still didn’t give us anything, even though we are his daughters. He cheated us, and he kept everything for himself.
Berean Amplified Bible — Genesis 31:15
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 31:15 Interlinear (Deep Study)
BIB
HEB
הֲ/ל֧וֹא
נָכְרִיּ֛וֹת
נֶחְשַׁ֥בְנוּ
ל֖/וֹ
כִּ֣י
מְכָרָ֑/נוּ
וַ/יֹּ֥אכַל
גַּם
אָכ֖וֹל
אֶת
כַּסְפֵּֽ/נוּ
הֲ/ל֧וֹא
lôʼ
H3808
not
Part | Part
נָכְרִיּ֛וֹת
nokrîy
H5237
foreign
Adj
נֶחְשַׁ֥בְנוּ
châshab
H2803
to devise
V-Niphal-Perf-1cp
ל֖/וֹ
Prep | Suff
כִּ֣י
kîy
H3588
for
Conj
מְכָרָ֑/נוּ
mâkar
H4376
to sell
V-Qal-Perf-3ms | Suff
וַ/יֹּ֥אכַל
ʼâkal
H398
to eat
Conj | V-Qal-ConsecImperf-3ms
גַּם
gam
H1571
also
DirObjM
אָכ֖וֹל
ʼâkal
H398
to eat
V-Qal-Ptc
אֶת
ʼêth
H853
Obj.
DirObjM
כַּסְפֵּֽ/נוּ
keçeph
H3701
silver
N-ms | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Genesis 31:15
הֲ/ל֧וֹא
lôʼ
H3808
"not"
Part | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
נָכְרִיּ֛וֹת
nokrîy
H5237
"foreign"
Adj
This Hebrew word describes something or someone foreign or unfamiliar, including people, women, or things. It can also mean wonderful or outlandish. In the Bible, it is often translated as alien or foreigner.
Definition: 1) foreign, alien 1a) foreign 1b) foreigner (subst) 1c) foreign woman, harlot 1d) unknown, unfamiliar (fig.)
Usage: Occurs in 45 OT verses. KJV: alien, foreigner, outlandish, strange(-r, woman). See also: Genesis 31:15; Ezra 10:17; Psalms 69:9.
נֶחְשַׁ֥בְנוּ
châshab
H2803
"to devise"
V-Niphal-Perf-1cp
To devise means to think or plan something, often in a clever way. In the Bible, it can mean to plot or contrive, as seen in the story of David and Goliath.
Definition: : count/regard_as 1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count 1a) (Qal) 1a1) to think, account 1a2) to plan, devise, mean 1a3) to charge, impute, reckon 1a4) to esteem, value, regard 1a5) to invent 1b) (Niphal) 1b1) to be accounted, be thought, be esteemed 1b2) to be computed, be reckoned 1b3) to be imputed 1c) (Piel) 1c1) to think upon, consider, be mindful of 1c2) to think to do, devise, plan 1c3) to count, reckon 1d) (Hithpael) to be considered
Usage: Occurs in 122 OT verses. KJV: (make) account (of), conceive, consider, count, cunning (man, work, workman), devise, esteem, find out, forecast, hold, imagine, impute, invent, be like, mean, purpose, reckon(-ing be made), regard, think. See also: Genesis 15:6; Psalms 35:4; Psalms 10:2.
ל֖/וֹ
""
Prep | Suff
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
מְכָרָ֑/נוּ
mâkar
H4376
"to sell"
V-Qal-Perf-3ms | Suff
In the Bible, this Hebrew word means to sell something or someone, like a merchant selling goods or a father selling his daughter into marriage. It appears in books like Genesis and Exodus. The word can also mean to surrender or give something up.
Definition: 1) to sell 1a) (Qal) 1a1) to sell 1a2) seller (participle) 1b) (Niphal) 1b1) to be sold 1b2) to sell oneself 1b3) to be given over to death 1c) (Hithpael) to sell oneself
Usage: Occurs in 74 OT verses. KJV: [idiom] at all, sell (away, -er, self). See also: Genesis 25:31; Deuteronomy 32:30; Psalms 44:13.
וַ/יֹּ֥אכַל
ʼâkal
H398
"to eat"
Conj | V-Qal-ConsecImperf-3ms
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Definition: 1) to eat, devour, burn up, feed 1a) (Qal) 1a1) to eat (human subject) 1a2) to eat, devour (of beasts and birds) 1a3) to devour, consume (of fire) 1a4) to devour, slay (of sword) 1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought) 1a6) to devour (of oppression) 1b) (Niphal) 1b1) to be eaten (by men) 1b2) to be devoured, consumed (of fire) 1b3) to be wasted, destroyed (of flesh) 1c) (Pual) 1c1) to cause to eat, feed with 1c2) to cause to devour 1d) (Hiphil) 1d1) to feed 1d2) to cause to eat 1e) (Piel) 1e1) consume Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Usage: Occurs in 703 OT verses. KJV: [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite. See also: Genesis 2:16; Leviticus 6:9; Numbers 24:8.
גַּם
gam
H1571
"also"
DirObjM
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike
Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.
אָכ֖וֹל
ʼâkal
H398
"to eat"
V-Qal-Ptc
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Definition: 1) to eat, devour, burn up, feed 1a) (Qal) 1a1) to eat (human subject) 1a2) to eat, devour (of beasts and birds) 1a3) to devour, consume (of fire) 1a4) to devour, slay (of sword) 1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought) 1a6) to devour (of oppression) 1b) (Niphal) 1b1) to be eaten (by men) 1b2) to be devoured, consumed (of fire) 1b3) to be wasted, destroyed (of flesh) 1c) (Pual) 1c1) to cause to eat, feed with 1c2) to cause to devour 1d) (Hiphil) 1d1) to feed 1d2) to cause to eat 1e) (Piel) 1e1) consume Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Usage: Occurs in 703 OT verses. KJV: [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite. See also: Genesis 2:16; Leviticus 6:9; Numbers 24:8.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
כַּסְפֵּֽ/נוּ
keçeph
H3701
"silver"
N-ms | Suff
Silver or money, often referring to payment or wealth, like the silver talents in Matthew 25. It can also describe silver as a valuable metal or ornament.
Definition: : money/payment/silver 1) silver, money 1a) silver 1a1) as metal 1a2) as ornament 1a3) as colour 1b) money, shekels, talents
Usage: Occurs in 343 OT verses. KJV: money, price, silver(-ling). See also: Genesis 13:2; Numbers 22:18; 2 Chronicles 1:17.
Study Notes — Genesis 31:15
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 31:15 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 31:15
- Jamieson-Fausset-Brown on Genesis 31:15
- Matthew Poole's Commentary on Genesis 31:15
- Trapp's Commentary on Genesis 31:15
- Ellicott's Commentary on Genesis 31:15
- Adam Clarke's Commentary on Genesis 31:15
- Cambridge Bible on Genesis 31:15
- Whedon's Commentary on Genesis 31:15
- Sermons on Genesis 31:15
Context — Jacob Flees from Laban
13I am the God of Bethel, where you anointed the pillar and made a solemn vow to Me. Now get up, leave this land at once, and return to your native land.’”
14And Rachel and Leah replied, “Do we have any portion or inheritance left in our father’s house?
15Are we not regarded by him as outsiders? Not only has he sold us, but he has certainly squandered what was paid for us.
16Surely all the wealth that God has taken away from our father belongs to us and to our children. So do whatever God has told you.” 17Then Jacob got up and put his children and his wives on camels,Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 29:15–20 | Laban said to him, “Just because you are my relative, should you work for nothing? Tell me what your wages should be.” Now Laban had two daughters; the older was named Leah, and the younger was named Rachel. Leah had weak eyes, but Rachel was shapely and beautiful. Since Jacob loved Rachel, he answered, “I will serve you seven years for your younger daughter Rachel.” Laban replied, “Better that I give her to you than to another. Stay here with me.” So Jacob served seven years for Rachel, yet it seemed but a few days because of his love for her. |
| 2 | Genesis 31:41 | Thus for twenty years I have served in your household—fourteen years for your two daughters and six years for your flocks—and you have changed my wages ten times! |
| 3 | Genesis 29:27–30 | Finish this week’s celebration, and we will give you the younger one in return for another seven years of work.” And Jacob did just that. He finished the week’s celebration, and Laban gave him his daughter Rachel as his wife. Laban also gave his servant girl Bilhah to his daughter Rachel as her maidservant. Jacob slept with Rachel as well, and indeed, he loved Rachel more than Leah. So he worked for Laban another seven years. |
| 4 | Genesis 30:26 | Give me my wives and children for whom I have served you, that I may go on my way. You know how hard I have worked for you.” |
| 5 | Nehemiah 5:8 | and said, “We have done our best to buy back our Jewish brothers who were sold to foreigners, but now you are selling your own brothers, that they may be sold back to us!” But they remained silent, for they could find nothing to say. |
| 6 | Exodus 21:7–11 | And if a man sells his daughter as a servant, she is not to go free as the menservants do. If she is displeasing in the eyes of her master who had designated her for himself, he must allow her to be redeemed. He has no right to sell her to foreigners, since he has broken faith with her. And if he chooses her for his son, he must deal with her as with a daughter. If he takes another wife, he must not reduce the food, clothing, or marital rights of his first wife. If, however, he does not provide her with these three things, she is free to go without monetary payment. |
Genesis 31:15 Summary
In Genesis 31:15, Rachel and Leah are expressing their hurt and frustration with their father, Laban, who they feel has treated them like outsiders and taken advantage of them in their marriage arrangements. They are recognizing that their true inheritance and security come from God, not from their earthly father, as seen in Psalm 16:5-6. This verse reminds us that our worth and identity come from God, and that we can trust in His provision and promises, even when we feel taken advantage of or mistreated by others. By trusting in God's sovereignty, we can find peace and security, just like Rachel and Leah did, as they followed God's leading in their lives.
Frequently Asked Questions
What does it mean that Laban has 'sold' Rachel and Leah?
In Genesis 31:15, Rachel and Leah feel that their father, Laban, has treated them like commodities, selling them to Jacob as wives in exchange for his service, as seen in Genesis 29:18-30. This arrangement was common in ancient near-eastern cultures, but it highlights the transactional nature of their relationship.
How does this verse relate to the concept of inheritance?
Rachel and Leah are stating that they have no expectation of inheriting anything from their father, Laban, as they have already been 'sold' to Jacob, and any wealth that God has given to Jacob is now theirs and their children's, as they mention in Genesis 31:16.
What is the emotional tone of this verse?
The emotional tone of Genesis 31:15 is one of hurt, resentment, and possibly even betrayal, as Rachel and Leah express their feelings of being treated as outsiders by their father, Laban, and being taken advantage of in their marriage arrangements.
How does this verse fit into the broader narrative of Jacob's life?
This verse is part of the story of Jacob's departure from Laban's household, which is a significant turning point in his life, as God has instructed him to return to his native land, as seen in Genesis 31:13, and this conversation with his wives is a key factor in his decision to leave.
Reflection Questions
- What are some ways in which I have felt like an 'outsider' or been treated as a commodity, and how can I find my identity and worth in God's eyes?
- How do I respond when I feel taken advantage of or mistreated by others, and what can I learn from Rachel and Leah's experience?
- In what ways am I seeking to find my inheritance or security in earthly things, rather than trusting in God's provision and promises, as seen in Psalm 37:3-7?
- How can I apply the principle of trusting in God's sovereignty, as seen in Genesis 31:16, to my own life and circumstances?
Gill's Exposition on Genesis 31:15
Are we not accounted of him strangers?.... He had not treated them as children, nor even as freeborn persons; but as if they were foreigners that he had taken in war, or bought of others; or at
Jamieson-Fausset-Brown on Genesis 31:15
Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. No JFB commentary on these verses.
Matthew Poole's Commentary on Genesis 31:15
Are we not confuted of him strangers? as if we had no more right to his estate than strangers? Instead of a good part of his estate, which by the law of God and nature belongs to us, , wherewith he should have endowed us upon our marriage, he hath made sale of us for this fourteen years’ hard service, seeking only his own, not our advantage. He hath not only withheld from us, but spent upon himself, that money which he got by thy care and industry, whereof a considerable part was due in equity to us and to our children.
Trapp's Commentary on Genesis 31:15
Genesis 31:15 Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.Ver. 15. Are we not counted of him strangers?] Well might that father say, Aεινοςκαιπαντολμοςπηςφιλοχρηματιοςερως. "The love of money is the root of all evil," as the apostle hath it. This kyte-footed corruption, wheresoever it seizeth and domineereth, it blasteth and banisheth all nobleness of spirit, natural affection, humanity, reason, discretion, manliness, mutual entertainment, intercourse of kindness and love: so that, for any fair dealing, a man had as good converse with a cannibal, as with a truly covetous captive. Well might the apostle set "covetousness" and "want of natural affection" together, as signs of a reprobate sense. Laban sells his own daughters here, and devours also their price. And the covetous Pharisees taught children to starve their parents, to offer to the altar; that is, to their paunches and purses. Isidor., Pelus., lib. iii. Ep 24.
Ellicott's Commentary on Genesis 31:15
(15) He hath sold us.—There is a marked asperity towards their father in the answer of Jacob’s wives, and not only the petted Rachel but the neglected Leah joins in it. Now, though his sale of them to Jacob had been more open than Oriental good manners usually allowed, and though he seems to have acted meanly in giving no portion with them, yet these were old sores, long since healed and forgiven. Laban must have been stingy, grasping, and over-reaching in recent times, to have kept the memory of old wrongs so fresh in the minds of his daughters.
Adam Clarke's Commentary on Genesis 31:15
Verse 15. Are we not counted of him strangers?] Rachel and Leah, who well knew the disposition of their father, gave him here his true character. He has treated us as strangers - as slaves whom he had a right to dispose of as he pleased; in consequence, he hath sold us - disposed of us on the mere principle of gaining by the sale. And hath quite devoured also our money.] Has applied to his own use the profits of the sale, and has allowed us neither portion nor inheritance.
Cambridge Bible on Genesis 31:15
15. strangers] i.e. foreigners, people of another kindred or country. sold us] Referring to the bargain by which Jacob had obtained his two wives at the price of fourteen years’ service (Genesis 29:15-20; Genesis 29:27). our money] Better, as marg., the price paid for us. Laban had taken to himself the full profits of Jacob’s fourteen years’ service as the gift, or mohar, to the bride’s family; but had assigned nothing of it as the dowry or gift to the two brides. Cf. Genesis 24:53. This conduct they imply was contrary to usual custom, and was part of his stinginess. It was too late now to expect him to give anything back. 18 (P). all his substance] It would appear that this verse, taken from P, is the brief summary of Jacob’s departure given in that narrative. The words for “substance” and “his getting,” the mention of “Paddan-aram,” and the redundancy of the language, are characteristic of P. to Isaac his father] The narrative of JE (Genesis 27:1, Genesis 28:21) would suggest that Isaac had died long previously.
Whedon's Commentary on Genesis 31:15
15. Counted of him strangers — Rachel and Leah both readily sympathize with their husband as against their father, and look upon Laban’s dealings as narrow, unfatherly, and unworthy of him.
Sermons on Genesis 31:15
| Sermon | Description | |
|---|---|---|
|
God, the God of Israel by Ron Reed | In this sermon, the preacher focuses on the story of Jacob wrestling with God and how it relates to our own struggles with God. The preacher highlights how Jacob initially wanted t |
|
Jacob and the Law of Life by T. Austin-Sparks | T. Austin-Sparks preaches on the life of Jacob, highlighting the three key aspects: the birthright, Bethel or the House of God, and service, all interconnected as phases of one thi |
|
|
Crisis in Abraham's Life 02 by Rick Bovey | In this sermon, the preacher talks about a man named Jacob and his attitude towards work and relationships. The preacher acknowledges that Jacob is often seen in a negative light, |
|
(Genesis) Genesis 29:15-22 by J. Vernon McGee | In this sermon, the preacher focuses on the story of Jacob and his love for Rachel. Jacob serves his uncle Laban for seven years in order to marry Rachel, as his love for her is so |
|
|
He Giveth Power by Carl Armerding | In this sermon, the preacher discusses the questions raised by the enemy concerning God. He refers to the four questions asked by God in the previous portion of the scripture. The |
|
Free to Be by Jon Appleton | In this sermon, the speaker reflects on their role as a structured affiliate of a state bad disconvention, attending meetings and engaging in superficial interactions. They share a |