Genesis 31:30
in Genesis 31Now you have gone off because you long for your father’s house. But why have you stolen my gods?”
BSB
The same verse in ASV and KJV ▾
ASV
And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
KJV
And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
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This verse in Genesis 31
Commentary
6 notes on this verseA commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one--the carrying off his gods--Hebrew, "teraphim," small images of human figures, used not as idols or objects of worship, but as talismans, for superstitious purposes.
This site's exposition
I have power to do you great harm
on Genesis 31:29-30
Laban says he has the power to do harm and that God stopped him. Clarke reads the Hebrew as a vow already made, his hand lifted to God against Jacob. Gods that fit in a saddlebag stand in the same verse as the God who speaks in dreams.
This site's exposition
you long for your father
The Hebrew doubles the verb, and Laban grants that Jacob longed and longed for his father's house. Psalm 84:2 uses the same verb of a soul that longs for the courts of the LORD. Laban accepts the longing and keeps the charge about his gods.
The record, by era
The Church Fathers1 voice
A commentator
John ChrysostomCommentary (church-history corpus) · Written in the 5th century.
proposed
What extraordinary folly—what kind of gods are these of yours that can be stolen? Aren't you ashamed to say, "Why did you steal my household gods?" See the extraordinary extent of Laban's selfdeception such that people endowed with reason should worship wood and stone. These gods of yours, Laban, could not prevent their being stolen. How could they, after all, being made out of stone? The God of this good man, on the contrary, even if the good man was unaware of it, checked your aggression. Are you ignorant of your own error while still charging the good man with theft? After all, why on earth would the good man bring himself to steal them when he despised them, or rather realized they were made of stone and had no feeling?
The Puritans and the Awakening2 voices
And now, though thou wouldest needs be gone,....
Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father's house, which made him that he would needs begone; but then (says he) wherefore hast thou stolen my gods?
The words behind it
12 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וְעַתָּה֙ | veatah | and now | H6258 → | 433 times |
| הָלֹ֣ךְ | halokh | certainly <to go> | H1980 → | 1546 times |
| הָלַ֔כְתָּ | halakhta | you have gone | H1980 → | 1546 times |
| כִּֽי־ | ki- | for | H3588 → | 4482 times |
| נִכְסֹ֥ף | nikhsof | certainly <to long for> | H3700 → | |
| נִכְסַ֖פְתָּה | nikhsaftah | you longed | H3700 → | |
| לְבֵ֣ית | leveit | for [the] household of | H1004 → | 2046 times |
| אָבִ֑יךָ | ʾavikha | father your | H1 → | 1212 times |
| לָ֥מָּה | lamah | <to> why? | H4100 → | 752 times |
| גָנַ֖בְתָּ | ganavta | did you steal | H1589 → | 40 times |
| אֶת־ | ʾet- | <obj.> | H853 → | 10935 times |
| אֱלֹהָֽי׃ | ʾelohai | gods my | H430 → | 2601 times |
וְעַתָּה֙and now
veatahH6258 →433 times
הָלֹ֣ךְcertainly <to go>
halokhH1980 →1546 times
הָלַ֔כְתָּyou have gone
halakhtaH1980 →1546 times
כִּֽי־for
ki-H3588 →4482 times
נִכְסֹ֥ףcertainly <to long for>
nikhsofH3700 →
נִכְסַ֖פְתָּהyou longed
nikhsaftahH3700 →
לְבֵ֣יתfor [the] household of
leveitH1004 →2046 times
אָבִ֑יךָfather your
ʾavikhaH1 →1212 times
לָ֥מָּה<to> why?
lamahH4100 →752 times
גָנַ֖בְתָּdid you steal
ganavtaH1589 →40 times
אֶת־<obj.>
ʾet-H853 →10935 times
אֱלֹהָֽי׃gods my
ʾelohaiH430 →2601 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Jeremiah 10:11Thus you are to tell them: “These gods, who have made neither the heavens nor the earth, will perish from this earth and from under these heavens.”
it leads to
- Psalms 96:5
For all the gods of the nations are idols, but it is the LORD who made the heavens.
- Isaiah 2:18
and the idols will vanish completely.
- Jeremiah 51:18
They are worthless, a work to be mocked. In the time of their punishment they will perish.
- Zephaniah 2:11
The LORD will be terrifying to them when He starves all the gods of the earth. Then the nations of every shore will bow in worship to Him, each in its own place.
- Jeremiah 10:15
They are worthless, a work to be mocked. In the time of their punishment they will perish.
- Psalms 96:5
Through
Genesis 31:19Now while Laban was out shearing his sheep, Rachel stole her father’s household idols.
it leads to
- 1 Samuel 19:13
Then Michal took a household idol and laid it in the bed, placed some goat hair on its head, and covered it with a garment.
- Hosea 3:4
For the Israelites must live many days without king or prince, without sacrifice or sacred pillar, and without ephod or idol.
- Ezekiel 21:21
For the king of Babylon stands at the fork in the road, at the junction of the two roads, to seek an omen: He shakes the arrows, he consults the idols, he examines the…
- 1 Samuel 19:13
Where this verse is studied
On this page
Studies4
On this verse
About Genesis

This page draws on Adam Clarke, Commentary on the Bible; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Commentary (church-history corpus); John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); Keil and Delitzsch, Biblical Commentary on the Old Testament and Matthew Henry, Commentary on the Whole Bible.
