A rich herdsman of Mesopotamia, son of Bethuel, and grandson of Mahor, Abraham’s brother, Gen 24:28-31 . His character is shown in the gladness with which he gave his sister Rebekah in marriage to the only son of his rich uncle, Abraham, Gen 24:30,50 ; and in his deceitful and exacting treatment of Jacob his nephew and son-inlaw, against which Jacob defended himself by cunning as well as fidelity. When the prosperity of the one family and the jealousy of the other rendered peace impossible, Jacob, at the command of God, secretly departed, to go to Canaan. Laban pursued him; but being warned by God to do him no harm, returned home after making a treaty of peace. He seems to have known and worshipped God, Gen 24:50 30:27 31:53; but the “gods” or teraphim which Rachel stole from her father, Gen 31:30,34, show that he was not without the taint of idolatry.<\/p>\n
Son of Bathuel, the Syrian (Gen. xxviii, 5; cf. xxv, 20); grandson of Nachor, Abraham’s brother (xxii, 20, 23); cf. xxiv, 5, where he is called “son of Nachor”; brother of Rebecca (xxiv, 29, 55; xxv, 20; xxvii, 43; xxviii, 5); uncle of Jacob (xxviii, 2; xxix, 10) and also his father-in-law (xxix, 25; xxx, 25; xxxi, 20; cf. xxix, 12, 15; xiii, 8, where he is called his “brother”); the father of Lia and Rachel (xxix, 16) and of several sons (xxx, 35; xxxi, 1). Laban’s home was in Haran (xxvii, 43; xxix, 4), the city of Nachor (xxiv, 10), in Mesopotamia of Syria (xxviii, 2, 5) where Nachor, his grandfather, remained when Abraham and Lot migrated to Chanaan (xi, 31; xii, 4). Hence Laban is also called “the Syrian” or “Aramæan” (xxv, 20; xxvi, 20, 24; Heb.). It was here in Mesopotamia that Laban met Abraham’s servant and consented to Rebecca’s departure to become the wife of Isaac (xxiv, 29, sqq.) (see ABRAHAM). The subsequent history of Laban is intimately connected with that of Jacob, his sister’s son (Genesis 29:10-31:55) (see JACOB). The latter having arrived in Haran was met by Rachel who notified her father Laban of his brother’s (sic) arrival. Laban goes forth to meet Jacob and offers him the hospitality of his home (xxix, 10-14). After a month’s time Laban invites his nephew to remain permanently with him, even allowing him to fix his own wages. Jacob agrees to work seven years for his uncle, and his wages were to be the hand of Rachel, Laban’s younger daughter (xxix, 14-18). These terms appeared satisfactory to Laban, who, at the end of seven years, prepared the marriage feast, but, instead of giving his younger daughter Rachel to Jacob, he gave him his elder daughter Lia whom Jacob, however, failed to recognize until after the marriage (xxix, 18-24). When Jacob remonstrated with his uncle, Laban agreed to give him his younger daughter on the sole condition that Jacob serve him seven more years. Jacob agreed to this, and at the end of seven years Laban gives his younger daughter Rachel to Jacob (xxix, 24-29).<\/p>\n
Having received the wife whom he sought, Jacob resolved to return to his own home, but Laban, wishing to retain the profitable services of his nephew, once more prevailed upon Jacob to remain with him (xxx, 25-28). The terms stipulated by Jacob this time appeared most advantageous to Laban, but he and his sons soon discovered that Jacob had outwitted them in this last agreement, which procured for Jacob a large increase of flocks (xxx, 29-43). Laban and his sons then began to despise Jacob, who, noticing their change of attitude towards him, and dissatisfied with the treatment accorded him by his uncle, who had changed his wages ten times, secretly departed together with his wives and possessions (xxxi, 1-20). Three days later, Laban, apprised of Jacob’s flight, and having remarked the loss of his idols, which Rachel had taken with her, goes in pursuit of the fugitives. After seven days Laban overtakes Jacob near the mount of Galaad, but during the night he is warned in a dream not to inflict any harm on Jacob (xxxi, 21-25). The next day Laban meets Jacob and remonstrates with him on his ungrateful and foolish action, accusing him at the same time of taking his idols (xxxi, 25-31). Laban is then invited by Jacob to search for his idols, and when he fails to find them, thanks to Rachel’s shrewdness, he is vigorously upbraided by Jacob (xxxi, 31-42). Laban and Jacob then enter into an agreement whereby Jacob is not to harm Laban’s daughters, and neither party is to pass with hostile intent the limits set by a heap of stones called “the witness heap”. Laban then takes leave of his sons and daughters and returns home, never to be heard of again in history (xxxi, 42-55).<\/p>\n
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FRANCIS X.E. ALBERT Transcribed by WGKofron With thanks to St. Mary’s Church, Akron, Ohio <\/p>\n
The Catholic Encyclopedia, Volume VIIICopyright © 1910 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1910. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York<\/p>\n
(Hebrew Laban’, , white, as frequently; comp. Simonis, Onon. V. T. p. 100; Septuag. , but in Deu 1:1; Josephus , Ant. i, 16, 2), the name of a man and also of a place.<\/p>\n
1. An Aramwean herd-owner in Mesopotamia, son of Bethuel (Gen 28:5), and kinsman of Abraham (Gen 24:15; Gen 24:29), being a grandson (, not simply “son,” as usual; see Gesenius, Thesaur. p. 216) of Nahor (Gen 29:5). During the lifetime of his father, and by his own consent, his sister Rebekah was married to Isaac in Palestine (Gen 24:50 sq.). B.C. 2024. SEE REBEKAH.<\/p>\n
Jacob, one of the sons by this marriage, on leaving home through fear of Esau, complied with his parents’ wishes by contracting a still closer affinity with the family of his uncle Laban, and while seeking the hand of his daughter Rachel at the price of seven years’ toil, was eventually compelled by Laban’s artifice to marry first his oldest daughter, Leah (Genesis 29). B.C. 1927-1920. SEE JACOB. <\/p>\n
When Jacob, having fulfilled the additional seven years’ service thus imposed upon him, and six years more under a contract to take care of his cattle (in which time he managed to repay his overreaching uncle by a less culpable stratagem), was returning by stealth across the Euphrates, Laban pursued him with intentions that were only diverted by a preternatural dream, and, overtaking him at Mt. Gilead, charged him with the abduction of his daughters and the theft of his household gods, which Rachel had clandestinely carried off, and now concealed by a trick characteristic of her family, but was at length pacified, and formed a solemn treaty of amity with Jacob that should mutually bind their posterity (Genesis 30, 31). B.C. 1907. Niemeyer (Charakt. ii, 246) has represented Laban in a very odious light, but his conduct appears to have been in keeping with the customs of the times, and, indeed, of nomades in all ages, and compares not unfavorably with that of Jacob himself. (See Kitto, Daily Illustra. vol. i; Abulfeda, Anteislam, ed. Fleischer, p. 25; Hitzig, Geschichte Israel [Lpz. 1869], p. 40, 49 sq.; Ewald, History of Israel [transl. London, 1869], i, 346 sq.) Winer, ii, 1 sq. ” The mere possession of teraphim, which the Jews at no time consistently condemned (comp. Judges 17, 18; 1Sa 19:13; Hos 3:4), does not prove Laban to have been an idolater; but that he must have been so appears with some probability from 31:53 (‘the gods of Nahor’), and from the expression , in 30:27; A. V., ‘I have learnt by experience,’ but properly ‘ I have divined’ or ‘learnt by an augury’ (comp. 14, 15; 1Ki 20:33), showing that he was addicted to pagan superstitions.”<\/p>\n
2. A city in the Arabian desert, on the route of the Israelites (Deuteronomy i, 1); probably identical with their twenty-first station, LIBNAH (Num 33:20). Knobel’s objections (Erklar. ad loc.) to this identification, that no discourses of Moses at Libnah are recorded, and that the Israelites did not return to that place after reaching Kadesh, are neither of them relevant. He prefers the Itauara of ancient notice (Notit. Dignit. i, 78 sq.; ltauarra of the Peutinger Table, 9:e; Avapa of Ptolemy, 5:17, 5), between Petra and Aela, as having the signification white in Arabic (Steph. Byz. s.v.).<\/p>\n
white. (1.<\/strong>) The son of Bethuel, who was the son of Nahor, Abraham’s brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac’s wife (Gen. 24<\/span>). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See JACOB<\/span><\/p>\n (2.<\/strong>) A city in the Arabian desert in the route of the Israelites (Deut. 1:1<\/span>), probably identical with Libnah (Num. 33:20<\/span>).<\/p>\n (“whiteness). Possibly alluding to the white poplars growing near. Deu 1:1. Perhaps Libnah (Num 33:20); near the Elanitic gulf or the Arabah desert. The name may be preserved in El Beyaneh, W. of the Arabah, N. of Ezion Geber.<\/p>\n (“white”.) Bethuel’s son; grandson of Nahor, Abraham’s brother (Gen 28:5; Gen 29:5). Rebekah’s brother (Gen 24:29-31; Gen 24:50-51; Gen 24:55). It was “when he saw the earring and bracelets” given by Eliezer to Rebekah he was lavish in his professions of hospitality, “come in thou blessed of the Lord; wherefore standest thou without?” etc. Bethuel either had just died (Josephus, Ant. 1:16, and Hebrew tradition) or was of weak character, so that Laban is prominent in arranging for Rebekah’s marriage to Isaac; but Niebuhr observes Eastern custom, then as now, gave brothers the main share in defending sisters’ honour and settling as to their marriage (Gen 34:13; Jdg 21:22; 2Sa 13:20-29). (See BETHUEL.) Active and stirring, but selfish and grasping. By his daughters Leah and Rachel he was progenitor of Reuben, Simeon, Levi, Judah (of which tribe Christ came), Issachar, and Zebulun, one half of the whole Israelite nation, besides Dinah.<\/p>\n When Abraham emigrated to Canaan the part of the family to which Laban belonged remained in Haran (Gen 27:43; Gen 29:1 ff). Ungenerously, he took 14 years of Jacob his nephew’s service, when Jacob had covenanted with him for seven only; he tried to retain his labour without paying his labour’s worth (Genesis 31). Ten times (i.e. very frequently, Num 14:22) he changed his wages when constrained to remunerate him; and as a covetous master made Jacob accountable for all of the flock that were stolen or torn. Jacob, during the absence of Laban, sheep-shearing, stole away with his family and flocks, crossing the Euphrates for the W.; on the third day Laban heard of it, and after seven days overtook him E. of Jordan.<\/p>\n His daughters felt they had no longer inheritance or interest in their father’s house, as Laban had sold them, as if strangers, to Jacob for his service, and took all the profit of that service to himself, virtually, said they, “devouring our money” (Gen 31:14-16), i.e. consuming the property brought to him by Jacob’s service for us. Rachel stole the teraphim perhaps to ensure a prosperous journey … would have still sent him empty away but for God’s interposition. Laban then, suppressing in silence what had been his design really, pretended that his displeasure was only at Jacob’s secret departure and the theft of his gods (Gen 31:5; Gen 31:7; Gen 31:9; Gen 31:13; Gen 31:16; Gen 31:24; Gen 31:26-27; Gen 31:29; Gen 31:42), and that otherwise he would have “sent him away with songs, tabret, and harp.” Laban could cloak his covetousness with hypocrisy too.<\/p>\n When about to make merchandise of his own kinsman, he said to Jacob at their first meeting “surely thou art my bone and my flesh.” (On the length of Jacob’s service, 40 years probably, Jacob Laban imposed at the first seven years’ close the unattractive Leah on him instead of the younger Rachel whom he loved and for whom he had served. (See JACOB.) Yet he was shrewd enough to appreciate the temporal prosperity which Jacob’s presence by his piety brought with it, but he had no desire to imitate his piety (Gen 30:27), and finally, when foiled by God in his attempts to overreach and rob Jacob, Laban made a covenant with him, of which the cairn was a memorial, called by Laban, JEGAR SAHADUTHA, and by Jacob Galeed and Mizpah; it was also to be the bound beyond which neither must pass to assail the other. (See GALEED; MIZPAH.)<\/p>\n Unscrupulous duplicity and acquisitiveness and hypocritical craft in Laban were overruled to discipline Jacob whose natural character had much of the same elements, but without the hypocrisy, and restrained by genuine grace. Laban was overmatched by Jacob’s shrewdness, and restrained from doing him real hurt by God’s interposition. Henceforth Israel’s connection with the family of Haran ceased; providentially so, for the incipient idolatry and cunning worldliness of the latter could only influence for evil the former.<\/p>\n After the father of Abraham migrated to the region of Paddan-aram in northern Mesopotamia, some of the family settled there. Others, such as Abraham and Lot, moved south into Canaan (Gen 11:31-32; Gen 12:1-5). Laban became a prominent member of one of the families that remained in Paddan-aram. He shared with his father in giving permission for his sister, Rebekah, to marry Abrahams son, Isaac (Gen 24:15; Gen 24:29; Gen 24:50-51). Later he gave his own daughters, Leah and Rachel, to be wives of Isaacs son, Jacob (Gen 28:2; Gen 29:15-30). Labans deceit of Jacob in the marriage arrangements began a long contest of trickery between the two, as each tried to outdo the other. (For details see JACOB.)<\/p>\n LABAN.1. Son of Nahor (Gen 29:5; cf. Gen 24:47, where Bethuel, son of, is apparently an interpolation). He was the hrother of Rebekah (Gen 24:29), father of Leah and Rachel (29), and through them ancestor to three-fourths of the Jewish nation. He had several sons (Gen 30:35, Gen 31:1), and was father-in-law and uncle of Jacob. He appears first in Scripture as engaged in betrothing his sister Rebekah to Isaac (Gen 24:28-30). We meet him next at Haran entertaining Jacob (Gen 29:13-14), who had escaped from his brother Esau. The details of the transactions between Laban and Jacob for the fourteen years while the nephew served the uncle for his two daughters need not be recounted here (see chs. 29 and 30). At the end of the period Jacob was not only husband of Leah and Rachel and father of eleven sons, but also the owner of very many flocks and herds. As Laban was reluctant to part with Jacob, regarding his presence as an assurance of Divine blessing, the departure took place secretly, while Laban was absent shearing his sheep. Jacob removed his property across the Euphrates, while Rachel took with her the teraphim or household gods of the family. When Laban pursued after them and overtook them at Mount Gilead (Gen 31:32), he did no more than reproach Jacob for his stealthy flight and for his removal of the teraphim, and finally made a covenant of peace by setting up a cairn of stones and a pillar; these served as a boundary-stone between the Aramans and the Hebrews, which neither were to pass with hostile intent to the other.<\/p>\n In character Laban is not pleasing, and seems to reflect in an exaggerated form the more repulsive traits in the character of his nephew Jacob; yet be shows signs of generous impulses on more than one occasion, and especially at the final parting with Jacob.<\/p>\n 2. An unknown place mentioned in Deu 1:1.<\/p>\n T. A. Moxon.<\/p>\n The Syrian, son of Bethuel, brother to Rebekah, and father to Rachel, whose history forms so interesting a page in Scripture from his connection with Jacob. (See Gen 28:1-22; Gen 29:1-35; Gen 30:1-43;Gen 31:1-55) His name means, white.<\/p>\n laban: The person named Laban, , labhan; (, Laban, possibly connected with the root meaning to be white, from which in Hebrew the adjective meaning white has just this form) is first introduced to the reader of Genesis in the story of the wooing of Rebekah (Genesis 24). He belonged to that branch of the family of Terah that was derived from Abraham’s brother Nahor and his niece Milcah. The genealogy of this branch is traced in Gen 22:20-24; but, true to its purpose and the place it occupies in the book, this genealogy brings the family down to Rebekah, and there stops without mentioning Laban. Accordingly, when Rebekah is introduced in the narrative of Genesis 24, she is referred to (Gen 24:15, Gen 24:24) in a way that recalls to the reader the genealogy already given; but when her brother Laban is introduced (Gen 24:29), he is related to his sister by the express announcement, And Rebekah had brother, and his name was Laban. In this chapter he takes prominent part in the reception of Abraham’s servant, and in the determination of his sister’s future. That brothers had an effective voice in the marriage of their sisters is evident, not only from extra-Biblical sources, but from the Bible itself; see e.g. Son 8:8. In Gen 24, however, Laban is perhaps more prominent than even such custom can explain (compare Gen 24:31, Gen 24:50, Gen 24:55), and we are led to see in him already the same forcefulness and egotism that are abundantly shown in the stories from his later life. The man’s eager hospitality (Gen 24:31), coming immediately after his mental inventory of the gifts bestowed by the visitor upon his sister (Gen 24:30), has usually, and justly, been regarded as a proof of the same greed that is his most conspicuous characteristic in the subsequent chapters.<\/p>\n The story of that later period in Laban’s life is so interwoven with the career of Jacob that little need here be added to what is said of Laban in JACOB, III., 2. (which see). By the time of Jacob’s arrival he is already a very old man, for over 90 years had elapsed since Rebekah’s departure. Yet even at the end of Jacob’s 20 years’ residence with him he is represented as still energetic and active (Gen 31:19, Gen 31:23), not only ready for an emergency like the pursuit after Jacob, but personally superintending the management of his huge flocks.<\/p>\n His home is in Haran, the city of Nahor, that is, the locality where Nahor and his family remained at the time when the rest of Terah’s descendants emigrated to Canaan (Gen 11:31; Gen 12:5). Since Haran, and the region about it where his flocks fed, belonged to the district called Aram (see PADDAN-ARAM; MESOPOTAMIA), Laban is often called the Aramean (English Versions of the Bible, the Syrian, from Septuagint 5 , ho Suros); see Gen 25:20; Gen 28:5; Gen 31:20, Gen 31:24. It is uncertain how far racial affinity may be read into this term, because the origin and mutual relationships of the various groups or strata of the Sere family are not yet clear. For Laban himself it suffices that he was a Semite, living within the region early occupied by those who spoke the Semetic dialect that we call Aramaic. This dialect is represented in the narrative of Genesis as already differentiated from the dialect of Canaan that was Jacob’s mother-tongue; for the heap of witness, erected by uncle and nephew before they part (Gen 31:47), is called by the one Jegar-saha-dutha and by the other Galeed – phrases which are equivalent in meaning, the former Aramaic, the latter Hebrew. (Ungnad, Hebrdische Grammatik, 1912, section 6 puts the date of the differentiation of Aramaic from Amurritish at about 1500 BC; Skinner, Genesis, ICC, argues that Gen 31:47 is a gloss, following Wellhausen, Dillmann, et al.)<\/p>\n The character of Laban is interesting to observe. On the one hand it shows a family likeness to the portraits of all his relations in the patriarchal group, preeminently, however, to his sister Rebekah, his daughter Rachel, and his nephew Jacob. The nearer related to Laban such figures are, the more conspicuously, as is fitting, do they exhibit Laban’s mingled cunning, resourcefulness, greed and self-complacency. And, on the other hand, Laban’s character is sui generis; the picture we get of him is too personal and complex to be denominated merely a type. It is impossible to resolve this man Laban into a mythological personage – he is altogether human – or into a tribal representative (e.g. of Syria over against Israel = Jacob) with any degree of satisfaction to the world of scholarship. Whether a character of reliable family tradition, or of popular story-telling, Laban is a character; and his intimate connection with the chief personage in Israel’s national recollections makes it highly probable that he is no more and no less historical than Jacob himself (compare JACOB, VI.).<\/p>\n Laban, son of Bethuel, and grandson of Nahor, brother of Rebekah, and father of Jacob’s two wives, Leah and Rachel [JACOB].<\/p>\n [La’ban]<\/p>\n 1. Son of Bethuel, brother of Rebekah, and father of Leah and Rachel. His prompt hospitality towards Abraham’s servant shows a heart disposed by the Lord in answer to prayer; but why he took the lead instead of Bethuel, his father, is not revealed. In his dealings with Jacob, Laban was scheming and unscrupulous. This was met by craft on Jacob’s part, and would doubtless have led to a serious conflict, had not God warned Laban not to speak to Jacob either good or bad. After Jacob had rehearsed all the wrongs and hardships he had endured during the twenty years he had served Laban, they made a covenant together and separated amicably. Laban is called a Syrian, and he dwelt at Haran. Gen 24:29; Gen 24:50; Gen 25:20; Gen 27:43; Gen 28:2; Gen 28:5; Gen 29:5-29; Gen 30:25-42; Gen 31:1-55.<\/p>\n 2. One of the stations of the Israelites. Deu 1:1.<\/p>\n H3837<\/span> <\/p>\n Son of Bethuel<\/p>\n Gen 28:5<\/span> <\/p>\n \n Brother of Rebekah<\/p>\n Gen 22:23<\/span>; Gen 24:15<\/span>; Gen 24:29<\/span> <\/p>\n \n Receives the servant of Abraham<\/p>\n Gen 24:29-33<\/span> <\/p>\n \n Receives Jacob, and gives him his daughters in marriage<\/p>\n Gen 29:12-30<\/span> <\/p>\n \n Jacob becomes his servant<\/p>\n Gen 29:15-20<\/span>; Gen 29:27<\/span>; Gen 30:27-43<\/span> <\/p>\n \n Outwitted by Jacob<\/p>\n Gen 30:37-43<\/span>; Gen 31:1-21<\/span> <\/p>\n \n Pursues Jacob, overtakes him at Mount Gilead, and covenants with him<\/p>\n Gen 31:22-55<\/span> <\/p>\n Laban (l’ban), white. 1. Son of Bethuel, brother of Rebekah and father of Leah and Rachel. The elder branch of Abram’s family remained at Haran, in Mesopotamia, when Abraham removed to the land of Canaan. There Laban was, and took the leading part in the betrothal of his sister Rebekah to Isaac. Gen 24:10; Gen 24:29-60; Gen 27:43; Gen 29:5. Laban again appears as the host of his nephew Jacob at Haran. Gen 29:13-14. Jacob married Rachel and Leah, daughters of Laban, serving for them 20 to 40 years. But Laban’s conduct toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob parted from him.<\/p>\n La’ban. (white).<\/p>\n 1. Son of Bethuel, brother of Rebekah, and father of Leah and Rachel. (B.C. about 1860-1740). The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal, of his sister Rebekah to her cousin Isaac. Gen 24:10; Gen 24:29-60; Gen 27:43; Gen 29:5.<\/p>\n The next time Laban appears in the sacred narrative, it is as the host of his nephew , Jacob, at Haran. Gen 29:13-14. See Jacob. Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban’s dishones, t and overreaching practice toward his nephew shows, from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban, after Jacob left him.<\/p>\n 2. One of the landmarks named in the obscure and disputed passage, Deu 1:1. The mention of Hezeroth has perhaps led, to the only conjecture regarding Laban, of which the writer is aware, namely, that it is identical with Libnah. Num 33:20.<\/p>\n brother of Rebekah<\/p>\n Gen 24:29<\/span>; Gen 29:16<\/span>; Gen 31:1<\/span>; Gen 31:26<\/span>; Gen 31:51 the son of Bethuel, grandson of Nahor, brother to Rebekah, and father of Rachel and Leah, Gen 28:2, &c. Of this man, the first thing we hear is his entertainment of Abraham’s servant when he came on his errand to Rebekah. Hospitality was the virtue of his age and country. In his case, however, it seems to have been no little stimulated by the sight of the ear ring and the bracelets on his sister’s hands, which the servant had already given her, Gen 24:30; so he speedily made room for the camels. He next is presented to us as beguiling that sister’s son, who had sought a shelter in his house, and whose circumstances placed him at his mercy, of fourteen years’ service, when he had covenanted with him for seven only; endeavouring to retain his labour when he would not pay him his labour’s worth, himself devouring the portion which he should have given to his daughters, counting them but as strangers, Gen 31:15. Compelled, at length, to pay Jacob wages, he changes them ten times, and, in the spirit of a crafty, griping worldling, makes him account for whatever of the flock was torn of beasts or stolen, whether by day or night. When Jacob flies from this iniquitous service with his family and cattle, Laban still pursues and persecutes him, intending, if his intentions had not been overruled by a mightier hand, to send him away empty, even after he had been making, for so long a period, so usurious a profit of him.<\/p>\n LABAN A rich herdsman of Mesopotamia, son of Bethuel, and grandson of Mahor, Abraham’s brother, Gen 24:28-31 . His character is shown in the gladness with which he gave his sister Rebekah in marriage to the only son of his rich uncle, Abraham, Gen 24:30,50 ; and in his deceitful and exacting treatment of Jacob … Continue reading “Laban”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-61288","post","type-post","status-publish","format-standard","hentry","category-encyclopedic-dictionary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/posts\/61288","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/comments?post=61288"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/posts\/61288\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/media?parent=61288"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/categories?post=61288"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/dictionaries\/wp-json\/wp\/v2\/tags?post=61288"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Easton’s Bible Dictionary<\/b><\/i><\/h4>\n
Laban (1)<\/h2>\n
Fuente: Fausset’s Bible Dictionary<\/b><\/i><\/h4>\n
Laban (2)<\/h2>\n
Fuente: Fausset’s Bible Dictionary<\/b><\/i><\/h4>\n
LABAN<\/h2>\n
Fuente: Bridgeway Bible Dictionary<\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: Hastings’ Dictionary of the Bible<\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures<\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: International Standard Bible Encyclopedia<\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: Popular Cyclopedia Biblical Literature<\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: Concise Bible Dictionary <\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: Nave’s Topical Bible<\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: People’s Dictionary of the Bible<\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: Smith’s Bible Dictionary<\/b><\/i><\/h4>\n
LABAN<\/h2>\n
<\/span><\/p>\nFuente: Thompson Chain-Reference Bible<\/b><\/i><\/h4>\n
Laban<\/h2>\n
Fuente: Biblical and Theological Dictionary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"