Genesis 31:19

Authorized King James Version

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And Laban went to shear his sheep: and Rachel had stolen the images that were her father's.

Original Language Analysis

וְלָבָ֣ן And Laban H3837
וְלָבָ֣ן And Laban
Strong's: H3837
Word #: 1 of 11
laban, a place in the desert
הָלַ֔ךְ went H1980
הָלַ֔ךְ went
Strong's: H1980
Word #: 2 of 11
to walk (in a great variety of applications, literally and figuratively)
לִגְזֹ֖ז to shear H1494
לִגְזֹ֖ז to shear
Strong's: H1494
Word #: 3 of 11
to cut off; specifically to shear a flock or shave the hair; figuratively to destroy an enemy
אֶת H853
אֶת
Strong's: H853
Word #: 4 of 11
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
צֹאנ֑וֹ his sheep H6629
צֹאנ֑וֹ his sheep
Strong's: H6629
Word #: 5 of 11
a collective name for a flock (of sheep or goats); also figuratively (of men)
וַתִּגְנֹ֣ב had stolen H1589
וַתִּגְנֹ֣ב had stolen
Strong's: H1589
Word #: 6 of 11
to thieve (literally or figuratively); by implication, to deceive
רָחֵ֔ל and Rachel H7354
רָחֵ֔ל and Rachel
Strong's: H7354
Word #: 7 of 11
rachel, a wife of jacob
אֶת H853
אֶת
Strong's: H853
Word #: 8 of 11
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
הַתְּרָפִ֖ים the images H8655
הַתְּרָפִ֖ים the images
Strong's: H8655
Word #: 9 of 11
teraphim (singular or plural) a family idol
אֲשֶׁ֥ר H834
אֲשֶׁ֥ר
Strong's: H834
Word #: 10 of 11
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
לְאָבִֽיהָ׃ that were her father's H1
לְאָבִֽיהָ׃ that were her father's
Strong's: H1
Word #: 11 of 11
father, in a literal and immediate, or figurative and remote application

Cross References

1 Samuel 19:13And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth.Genesis 31:30And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods?Hosea 3:4For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim:Genesis 35:2Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:Ezekiel 21:21For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver.Genesis 31:32With 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.Genesis 31:34Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not.Joshua 24:2And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods.Judges 18:31And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh.

Analysis & Commentary

And Laban went to shear his sheep: and Rachel had stolen the images that were her father's.... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include:

  1. divine election based on grace not merit (Romans 9:10-13)
  2. God's faithfulness to covenant promises despite human unfaithfulness
  3. discipline as evidence of divine love and means of transformation
  4. generational patterns of sin requiring divine intervention to break
  5. prayer and wrestling with God as legitimate expressions of faith.

Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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