With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what [is] thine with me, and take [it] to thee. For Jacob knew not that Rachel had stolen them.
32. our brethren ] Cf. Gen 31:23.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 32. Let him not live] It appears that anciently theft was punished by death; and we know that the patriarchs had the power of life and death in their hands. But previously to the law, the punishment of death was scarcely ever inflicted but for murder. The rabbins consider that this was an imprecation used by Jacob, as if he had said, Let God take away the life of the person who has stolen them! And that this was answered shortly after in the death of Rachel, Ge 35:16-19.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let him not live; I give my consent that he shall die by the hands of justice. A rash and inconsiderate sentence.
Fuente: English Annotations on the Holy Bible by Matthew Poole
With whomsoever thou findest thy gods, let him not live,…. This is the answer to his last question, as what goes before is to his first: Jacob knew nothing of their being taken away by any, and thought himself safe in saying what he did, being confident that no one with him could ever take them; but it was too rashly spoken by him, giving leave to Laban to put to death the person with whom they should be found, or imprecating death on him by the hand of God; “may he not live”, but die, die immediately or before his time, as the Targum of Jonathan: hence the Jewish writers m observe, that Rachel died in giving birth in consequence of this imprecation, but without any foundation:
before our brethren discern thou what [is] thine with me, and take [it] to thee: not only his gods, but any of his goods or cattle, whatsoever he could find in his tents, or in his flocks, that were his property, he was welcome to take; and this he declared before the men that Laban brought with him, whom he also calls his brethren, being his kinsfolks and neighbours; and these he appeals to as witnesses of his honesty, integrity, and fair dealing; being conscious to himself that he had took nothing but what was his own:
for Jacob knew not that Rachel had stolen them; the images or gods; or he would have been more careful of his expression, in love and tenderness to his most beloved wife.
m Jarchi in loc. Pirke Eliezer, c. 36.
Fuente: John Gill’s Exposition of the Entire Bible
32. That Rachel had stolen them. Moses relates the manner in which Rachel had concealed her theft; namely, by sitting on the idols, and pretending the custom of women as her excuse. It is a question, whether she did this through shame or pertinacity. It was disgraceful to be caught in the act of theft; she also dreaded the severe sentence of her husband. Yet to me it appears probable that fear did not so much influence her as the obstinate love of idolatry. For we know how greatly superstition infatuates the mind. Therefore, as if she had obtained an incomparable treasure, she thinks that she must attempt anything rather than allow herself to be deprived of it. Moreover, she chooses rather to incur the displeasure of her father and her husband, than to relinquish the object of her superstition. To her stratagem she also adds lying words, so that she deserves manifold censure.
Fuente: Calvin’s Complete Commentary
‘ “With whoever you find your gods, he will not live. In front of our brothers discover what is yours among my possessions and take it to you.” For Jacob did not know that Rachel had stolen them.’
On the other hand he asserts his innocency on the charge of the theft of the gods, and gives permission for a search and agrees that any thief will suffer the death sentence. Let the confederacy leaders be witness to what happens. The hearer and reader, who are aware of what Rachel has done, now feel a mounting in tension. The death sentence has been passed on Rachel! But Jacob does not know what Rachel has done.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 31:32 With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what [is] thine with me, and take [it] to thee. For Jacob knew not that Rachel had stolen them.
Ver. 32. Let him not live. ] This was a rash sentence. Hasty speech may work much woe. How sorry would Jacob have been if Laban had found the images under Rachel, and taken him at his word! What a snare befell Jephthah by his rash speaking! It is a proverb among the Arabians, Cave ne feriat lingua tua collum tuum . a “He is a perfect man that offends not in word,” saith St James; for “the tongue is an unruly evil”. Jas 3:2 ; Jam 3:8 Sooner may a man teach a camel to dance upon a rope, than bridle his tongue from evil speaking. Pareus b reckons up five virtues of the tongue that perfect a man: but Peraldus c recounts twenty-four various vices of it, that, if not restrained, will work his ruth (distress) and ruin. It should seem by that of our Saviour Mat 12:37 that a man’s most and worst sins are his words. And St Paul, making the anatomy of a natural man, stands more upon the organ of speaking than on all the other members: Rom 3:9-18 Let therefore thy words be few, true, and ponderous. An open mouth is a purgatory to the master. Carry a pair of balances betwixt thy lips. Nescit poenitenda loqui, qui proferenda prius suo tradidit examini , saith Cassiodone. d Jacob might have learned of the heathen Romans, to speak warily in passing sentence on, or giving testimony of, another. Romani semper Videri in sententiis, in testimoniis Arbitrari, dicebant, saith Cicero.
a Scal., Prov. Arab ., cent. i. Pro 75.
b Veracitas, constantia, docilitas, taciturnitas, urbanitas . – Pareus on James iii. 5.
c Perald., tom. i., p. 264.
d Cassiod., lib. x., Eph 4:1-32 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
let him not live. This was in strict accordance with the Code of Khammurabi (9), but in contrast with the Mosaic law. See App-15.
Fuente: Companion Bible Notes, Appendices and Graphics
whomsoever: This was rash, and might have produced fatal effects; but Jacob was partial to Rachel, and did not suspect her; and he was indignant at being accused of a crime which he deeply abhorred. Scott. Gen 31:19, Gen 31:30, Gen 44:9-12
before: Gen 31:23, Gen 13:8, Gen 19:7, Gen 30:33, 1Sa 12:3-5, 2Co 8:20, 2Co 8:21, 2Co 12:17-19
For Jacob: 1Sa 14:24-29
Reciprocal: Gen 31:37 – set it here Gen 31:46 – brethren Jos 24:2 – served other gods Isa 44:13 – that it may