Genesis 31:30 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?

Genesis 31:30 nkjv

And now you have surely gone because you greatly long for your father's house, but why did you steal my gods?"

Genesis 31:30 niv

Now you have gone off because you longed to return to your father's household. But why did you steal my gods?"

Genesis 31:30 esv

And now you have gone away because you longed greatly for your father's house, but why did you steal my gods?"

Genesis 31:30 nlt

I can understand your feeling that you must go, and your intense longing for your father's home. But why have you stolen my gods?"

Genesis 31 verses

Genesis 31 30 Meaning

Genesis 31:30 reveals Laban's true underlying motive for pursuing Jacob and confronts him. Laban acknowledges Jacob's rightful and deeply felt desire to return to his father's household. However, this acknowledgment immediately transitions to a sharp accusation regarding the alleged theft of Laban's household idols, or "gods," revealing his profound concern for these pagan objects and his idolatrous heart. This exposes Laban’s misplaced values, prioritizing physical objects of false worship over family reconciliation.

Genesis 31 30 Context

Genesis chapter 31 describes Jacob's departure from Laban after 20 years of service. Feeling unjustly treated and his wages repeatedly altered by Laban, and most importantly, guided by God's direct instruction to return to his homeland (Gen 31:3, 13), Jacob secretly departs with his wives, children, and possessions (Gen 31:17-21). Upon discovering their absence, Laban angrily pursues them for seven days (Gen 31:22-23). Before Laban catches up, God intervenes by warning Laban in a dream not to harm Jacob (Gen 31:24). This verse (Gen 31:30) occurs during the confrontational meeting between Laban and Jacob. Laban's words serve as his justification for pursuing Jacob and articulate his primary concern, setting the stage for the search for his "gods" that follows. Historically, the verse reflects the contrasting worldviews of the polytheistic Mesopotamian culture, represented by Laban, and the emerging monotheistic faith of Jacob, guided by the Lord.

Genesis 31 30 Word analysis

• And now, though you would be gone: Laban initiates his statement with a conditional acknowledgment. He recognizes the legitimacy of Jacob's departure, framing it as an expected or understandable action. This sets a pretense of understanding before the accusation.
• sorely longed (Hebrew: nichsof, נִכְסֹף): This word conveys a deep, intense craving or yearning, a powerful emotional desire. It is used elsewhere in scripture to describe strong spiritual or emotional longing (e.g., Ps 84:2 for God's courts). Here, it truthfully describes Jacob's natural, and divinely sanctioned, desire to return home.
• for your father’s house (Hebrew: beit-aviykha, בֵּית־אָבִיךָ): Refers to the ancestral home, specifically Canaan, the Promised Land. This embodies Jacob’s identity, heritage, and the divine promises given to Abraham and Isaac that were now being passed down to him. Laban acknowledges Jacob’s rootedness to his origin.
• yet why: This conjunction marks an abrupt and contrasting shift in Laban’s tone and argument. It immediately introduces a strong accusation, transitioning from feigned understanding to direct confrontation. It reveals that Jacob's departure, while seemingly understandable, is overshadowed by Laban's more pressing concern.
• have you stolen (Hebrew: ganavta, גָּנַבְתָּ): This is a direct, weighty accusation of theft, a serious offense. Laban frames Jacob's actions not merely as secretive departure, but as a criminal act. Jacob himself is unaware of any such theft, creating dramatic irony.
• my gods (Hebrew: elohai, אֱלֹהַי): This is the crucial element of Laban's accusation. While rendered generically as "my gods," the subsequent verses (Gen 31:34-35) confirm these are teraphim (תְּרָפִים), household idols. These small idols were potentially linked to family property rights, inheritance, or used for divination in ancient Near Eastern cultures. Laban’s primary concern being their theft underscores his idolatrous devotion and dependence on pagan objects for security and spiritual guidance, rather than the living God. His priority exposes his materialistic and spiritual bankruptcy.

Words-group analysis:

• "though you would be gone because you sorely longed for your father’s house": Laban superficially validates Jacob’s human desire for home. However, this empathetic facade serves as a cunning preamble, meant to disarm Jacob or to set a contrasting stage for the real accusation that follows. It reveals Laban’s manipulative character, appearing understanding while harboring suspicion and accusation.
• "yet why have you stolen my gods?": This question exposes Laban's true motive for his pursuit. His concern is not Jacob's family welfare, nor genuine familial ties, but the loss of his idols. This phrase highlights the fundamental spiritual divide between Laban, steeped in paganism and superstition, and Jacob, whose faith journey, though flawed, is guided by the one true God who had protected him from Laban's covetousness. The phrase directly contrasts the superficial longing for 'father's house' with the profound attachment Laban has to false deities, objects of his material and spiritual security.

Genesis 31 30 Bonus section

• The legal significance of teraphim in some ancient Near Eastern cultures (like those from Nuzi) suggests they might have been viewed as a token of legal inheritance rights for the one who possessed them. If Rachel had them, it could imply she, or Jacob through her, might lay claim to Laban's estate. This potential legal context elevates Laban’s desperation beyond mere religious idolatry to a very personal material loss of his potential legacy, amplifying his sense of violation.
• The dramatic irony of Jacob's unknowing response in the subsequent verse (Gen 31:32), where he pronounces a death sentence upon whoever stole them, adds a layer of tragic tension, given that it was his beloved wife Rachel who possessed them.
• This confrontation also serves as a subtle theological polemic. Laban's desperate search for "gods" he could hold, contrast sharply with Jacob's reliance on the unseen God, who had spoken to him in dreams and protected him from Laban’s deceit. It highlights the vast difference in spiritual priorities and the futility of human-made deities compared to the sovereignty of the Lord.

Genesis 31 30 Commentary

Genesis 31:30 serves as the pivotal moment in the confrontation between Laban and Jacob, succinctly articulating Laban’s mixed emotions and his ultimate preoccupation. Laban, though perhaps recognizing the natural human longing of Jacob for his "father's house," immediately shifts focus to his "gods." This demonstrates his self-serving priorities. The intense verb "sorely longed" confirms the deep yearning Jacob held for his heritage and the land of promise—a yearning supernaturally encouraged by God. Yet, Laban swiftly negates this understanding with a severe accusation of theft. The term "my gods" unequivocally points to teraphim, household idols, which held significant spiritual and perhaps even legalistic weight in ancient Near Eastern society, sometimes associated with inheritance rights or family headship. Laban's desperate pursuit of Jacob for seven days was not rooted in love for his family, a desire for reconciliation, or even deep sorrow over Jacob’s departure, but in his intense attachment to these inanimate objects. This passage underscores the stark contrast between Laban’s pagan, materialistic worldview and Jacob's budding, albeit imperfect, faith in the true, living God who had orchestrated his departure and journey home. Laban's idolatry and greed are laid bare, reinforcing why God protected Jacob and guided his return. The scene foreshadows Rachel's deceit and the ultimate futility of worshipping man-made images, leaving Laban spiritually empty-handed despite his fervent chase.