And Rachel and Leah (vide on Genesis 31:4) answered and said unto him (Kalisch overdoes his attempt to blacken Jacob's character and whitewash Laban's when he says that Rachel and Leah were so entirely under their husband's influence that they spoke about their father "with severity and boldness bordering on disrespect." It rather seems to speak badly for Laban that his daughters eventually rose in protest against his heartless cruelty and insatiable greed), Is there yet any portion or inheritance for us in our father's house? The interrogative particle indicates a spirited inquiry, to which a negative response is anticipated. Kalisch obviously regards it as preposterous that Rachel and Leah should have expected anything, since "married daughters in the East never had any such claim where there were sons." But Laban had not treated Jacob's wives even as daughters. Are we not counted of him strangers? for he hath sold us (however much they loved Jacob they could not but resent the mercenary meanness of Laban, by which they, the free-born daughters of a chieftain, had been sold as common serfs), and hath quits devoured also our money—literally, and hath eaten up, yes, even eating up, our money, the inf. abs; אָוֹל, after the finite verb, expressing the continuance (Keil) and intensity (Kalisch) of the action. For— כִּי is by some interpreters rendered but (Jarchi), so that (Keil), indeed (Kalisch), though there is no sufficient reason for departing from the usual meaning "for" (Rosenmüller)—all the riches which God hath taken from our father,—thus Rachel and Leah also recognize the hand of God (Elohim) in Jacob's unusual prosperity—that is ours, and our children's (Rachel and Leah mean to say that what Jacob had acquired by his six years of service with their father was no more than would have naturally belonged to him had they obtained their portions at the first): now then, Whatsoever God hath said unto thee, do. It is clear that, equally with himself, they were prepared for breaking off connection with their father Laban.
Then (literally, and) Jacob rose up (expressive of the vigor and alacrity with which, having obtained the concurrence of his wives, Jacob set about fulfilling the Divine instructions), and set his sons—his children, as in Genesis 31:1; Genesis 32:12, including Dinah, if by this time she had been born (vide Genesis 30:21)—and his wives upon camels. Since neither were able to undertake a journey to Canaan on foot, his oldest son being not more than thirteen years of age and his youngest not more than six. One camel, vide Genesis 12:16. And he carried away—the verb נָהֵג, to pant, which is specially used of those who are exhausted by running (Gesenins, sub voce), may perhaps indicate the haste with which Jacob acted—all his cattle,—Mikneh, literally, possession, from kanah, to procure, always used of cattle, the chief wealth of a nomad (cf. Genesis 13:2; Genesis 26:14)—and all his goods which he had gotten,—Recush, literally, acquisition, hence substance, wealth in general, from racash, to acquire (vide Genesis 14:11, Genesis 14:16, Genesis 14:21; Genesis 15:14), which, however, is more specifically described as—the cattle of his getting, which he had gotten (both of the above verbs, kanah and racash, being now employed) in (i.e. during his stay in) Padan-aram, for to go to Issac his father in the land of Canaan.