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Genesis 31:17
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15 Are we not considered strangers by him? For ahe has sold us, and also completely consumed our money.  
16 For all these riches which God has taken from our father are really ours and our children’s; now then, whatever God has said to you, do it.”
17 Then Jacob rose and set his sons and his wives on camels.
18 And he carried away all his livestock and all his possessions which he had gained, his acquired livestock which he had gained in Padan Aram, to go to his father Isaac in the land of aCanaan.  
19 Now Laban had gone to shear his sheep, and Rachel had stolen the ahousehold idols that were her father’s.  
20 And Jacob stole away, unknown to Laban the Syrian, in that he did not tell him that he intended to flee.
21 So he fled with all that he had. He arose and crossed the river, and aheaded toward the mountains of Gilead.  

Laban Pursues Jacob

22 And Laban was told on the third day that Jacob had fled.
23 Then he took ahis brethren with him and pursued him for seven days’ journey, and he overtook him in the mountains of Gilead.  
24 But God ahad come to Laban the Syrian in a dream by night, and said to him, “Be careful that you bspeak to Jacob neither good nor bad.”  
Book Notes:
Jamieson, Fausset, and Brown Book Notes

Genesis

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (II Peter 1:21).

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