Genesis 31:33 kjv

And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent.

Genesis 31:33 nkjv

And Laban went into Jacob's tent, into Leah's tent, and into the two maids' tents, but he did not find them. Then he went out of Leah's tent and entered Rachel's tent.

Genesis 31:33 niv

So Laban went into Jacob's tent and into Leah's tent and into the tent of the two female servants, but he found nothing. After he came out of Leah's tent, he entered Rachel's tent.

Genesis 31:33 esv

So Laban went into Jacob's tent and into Leah's tent and into the tent of the two female servants, but he did not find them. And he went out of Leah's tent and entered Rachel's.

Genesis 31:33 nlt

Laban went first into Jacob's tent to search there, then into Leah's, and then the tents of the two servant wives ? but he found nothing. Finally, he went into Rachel's tent.

Genesis 31 verses

Genesis 31 33 Meaning

Genesis 31:33 describes Laban's systematic and futile search for his stolen household idols (teraphim) among Jacob's camp. He begins by entering Jacob's personal tent, then Leah's tent, followed by the tent shared by the two maidservants (Bilhah and Zilpah). Having found nothing in these places, he then exits Leah's tent and proceeds to search Rachel's tent. The verse's climax, or rather anti-climax, is that the teraphim are not found in any of these initial locations, setting the stage for Rachel's concealment in the subsequent verse. It emphasizes Laban's determination and the thoroughness of his search, revealing the grave importance he placed on these idols.

Genesis 31 33 Context

Genesis chapter 31 finds Jacob fleeing from Laban with his wives, children, and possessions after two decades of service. Jacob recognized that Laban's attitude towards him had changed, and the Lord had also commanded him to return to the land of his fathers (Gen 31:3, 31:13). Unknown to Jacob, his favored wife, Rachel, stole Laban's household idols (teraphim) before they departed. When Laban discovered the theft, he pursued Jacob fiercely, finally catching up with him in the Gilead hill country. Before Laban confronted Jacob, God intervened in a dream, warning Laban not to harm Jacob (Gen 31:24).

This verse, Genesis 31:33, occurs during the tense confrontation between Jacob and Laban. Laban accused Jacob not only of running away but also of stealing his "gods." Jacob, unaware of Rachel's actions, indignantly invited Laban to search the camp, vowing that whoever was found with the idols would not live (Gen 31:32). This invitation led to Laban's meticulous search described in this verse, first through the more senior tents, establishing the systematic procedure before eventually reaching Rachel’s tent.

Genesis 31 33 Word analysis

• וַיָּבֹא (va-yā-vō'): "And he came" or "And he entered." The prefixed "ו" (vav) signifies sequential action. It emphasizes Laban's purposeful entry into each tent, highlighting his determination in the search.
• לָבָן (Lā-ḇān): "Laban." Jacob's uncle and father-in-law. His name means "white," which stands in ironic contrast to his often cunning and deceptive character throughout the narrative. He is portrayed as clinging to worldly possessions and idolatrous practices.
• בְּאֹהֶל (bə-'ō-hel): "into the tent of." The preposition "בְּ" (be) means "in" or "into," indicating physical entry. The noun "אֹהֶל" ('ō-hel) refers to a tent, a common dwelling for nomadic peoples, serving as their private home.
• יַעֲקֹב (Ya-'a-qōḇ): "Jacob." The patriarch. His name means "he grasps the heel" or "he supplants." The search of his tent first reflects his position as the head of the family.
• וּבְאֹהֶל (ū-ḇə-'ō-hel): "and into the tent of." The "וּ" (ū) here acts as a conjunctive, continuing the list of tents Laban searched. It emphasizes the systematic nature of his thorough investigation.
• לֵאָה (Lē-'āh): "Leah." Jacob's first wife, Rachel's elder sister. Her tent is searched after Jacob's, signifying her primary position after Jacob among the wives.
• וּבְאֹהֶל (ū-ḇə-'ō-hel): "and into the tent of." Continues the systematic listing.
• שְׁתֵּי (šə-ttê): "two." Specifically enumerating the number of maidservants.
• הַשְּׁפָחוֹת (ha-šə-p̄ā-ḥōṯ): "the maidservants." Referring to Bilhah (Rachel's servant) and Zilpah (Leah's servant), who were also Jacob's concubines and mothers of some of his children. Searching their tent next underscores the completeness of Laban's search, moving down the hierarchy of family members.
• וְלֹא (wə-lō'): "and not" or "but not." This crucial negative particle signifies the failure of the initial searches, building suspense towards the last tent.
• מָצָא (mā-ṣā'): "he found." The verb indicating discovery. Its negation "וְלֹא מָצָא" is key to the verse's meaning: no discovery was made.
• וַיֵּצֵא (wa-yê-ṣê'): "And he went out." The sequential "ו" (vav) perfect continues the narrative flow, indicating the conclusion of one stage of the search.
• מֵאֹהֶל (mê-'ō-hel): "from the tent of." The preposition "מִן" (min), meaning "from," highlights the departure from Leah's tent.
• לֵאָה (Lē-'āh): "Leah." Reiteration of Leah's name, confirming the specific tent from which he exited.
• וַיָּבֹא (wa-yā-vō'): "and he came" or "and he entered." Resuming the entry action, specifically directing attention to the next tent.
• בְּאֹהֶל (bə-'ō-hel): "into the tent of." The destination of his next and final search area within the primary tents.
• רָחֵל (Rā-ḥêl): "Rachel." Jacob's beloved wife, and the true culprit behind the theft. Her tent is saved for last, either strategically by Laban (perhaps anticipating her tent might be where such a valued item would be) or as a natural progression through the family order of significance, creating narrative tension before the reveal.

Word-Group Analysis:

• וַיָּבֹא לָבָן בְּאֹהֶל יַעֲקֹב וּבְאֹהֶל לֵאָה וּבְאֹהֶל שְׁתֵּי הַשְּׁפָחוֹת וְלֹא מָצָא: "Laban came into Jacob's tent and into Leah's tent and into the tent of the two maidservants, and he did not find them." This phrase highlights the methodical, sequential nature of Laban's search. It systematically covers the primary family units, indicating Laban's thoroughness. The phrase "וְלֹא מָצָא" serves as a repeated motif throughout the search, building anticipation for the crucial location.
• וַיֵּצֵא מֵאֹהֶל לֵאָה וַיָּבֹא בְּאֹהֶל רָחֵל: "And he went out from Leah's tent and came into Rachel's tent." This transitional clause pivots the narrative focus specifically to Rachel. The structured movement emphasizes the systematic nature of the search, leading inevitably to the specific tent where the teraphim were actually hidden. This narrative progression is crucial for building suspense, as the reader (who knows Rachel has the teraphim) awaits the outcome of the final search.

Genesis 31 33 Bonus section

The teraphim in ancient Near Eastern cultures were believed to offer protection, provide divination, and, crucially, sometimes served as legal documents symbolizing a family's claim to ancestral inheritance. Rachel's motive for stealing them could have been more than mere religious attachment; it may have been a shrewd, albeit superstitious, attempt to assert her right (and Jacob's) to a portion of Laban's inheritance, believing the teraphim would secure a legal claim to his property after his death. This would fit within the legal customs observed in Nuzi tablets, where possession of the household gods could denote heirship, even for an adopted son or a son-in-law in certain circumstances. This adds a layer of complexity to Rachel's actions, moving beyond simple theft to a possible pragmatic move rooted in legal and customary tradition, while still revealing her adherence to a form of practical idolatry. The scene also highlights Laban's double standard; while chasing "his gods," he frequently exploited Jacob. The not finding them is a direct act of God's protection for Jacob and also His sovereign will overriding human idolatry and cunning.

Genesis 31 33 Commentary

Genesis 31:33 meticulously details Laban's frantic search for his stolen household gods (teraphim), providing insight into the emotional and cultural weight placed on these items in the ancient Near East. His methodical progression—Jacob's tent, then Leah's, then the maidservants', finally Rachel's—reflects his desperation and thoroughness. The repetitive structure "and he came... and he came... and he did not find" creates dramatic tension, pushing the narrative towards Rachel's tent, where the reader knows the idols are concealed. This detailed search underscores Laban's fervent idolatry and his inability to trust in the unseen, living God whom Jacob followed. His pursuit of idols stands in stark contrast to Jacob's journey guided by divine promise, even amidst his own deceptions. This moment highlights Rachel's secretive behavior and hidden spiritual state, demonstrating that not all of Jacob's household had fully abandoned pagan ways. Her actions posed a serious threat to the covenant community and her husband, given Jacob's unknowingly deadly oath. The Lord's providential hand, however, ensured that Laban's persistent efforts to reclaim his "gods" would be frustrated, allowing Jacob and his family to continue their journey toward Canaan unhindered by this significant challenge.