Genesis 31 37

Genesis 31:37 kjv

Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both.

Genesis 31:37 nkjv

Although you have searched all my things, what part of your household things have you found? Set it here before my brethren and your brethren, that they may judge between us both!

Genesis 31:37 niv

Now that you have searched through all my goods, what have you found that belongs to your household? Put it here in front of your relatives and mine, and let them judge between the two of us.

Genesis 31:37 esv

For you have felt through all my goods; what have you found of all your household goods? Set it here before my kinsmen and your kinsmen, that they may decide between us two.

Genesis 31:37 nlt

You have rummaged through everything I own. Now show me what you found that belongs to you! Set it out here in front of us, before our relatives, for all to see. Let them judge between us!

Genesis 31 verses

Genesis 31 37 meaning

Genesis 31:37 records Jacob's powerful and defiant challenge to Laban, after Laban's exhaustive but futile search for his stolen household gods (teraphim). Jacob, innocent of the specific theft, confronts Laban publically, demanding that anything Laban found belonging to himself be displayed before their combined kin, who would then serve as impartial judges to arbitrate the dispute between them. This verse signifies Jacob's vindication and Laban's public humiliation.

Genesis 31 37 Context

Genesis 31:37 occurs during a highly tense confrontation between Jacob and Laban. Jacob, after twenty years of service under Laban and multiple deceits regarding his wages, secretly departs with his family and possessions, having been commanded by God to return to Canaan (Gen 31:3, 13). Laban, discovering their flight, pursues them for seven days and overtakes them at Gilead. Driven by rage and, specifically, by the theft of his household gods (teraphim), Laban accuses Jacob of stealing his gods (Gen 31:30) and sets about a meticulous search through Jacob’s entire encampment (Gen 31:33-35). Unbeknownst to Jacob, Laban's daughter Rachel had indeed stolen the teraphim (Gen 31:19) and cleverly concealed them, thwarting Laban’s search (Gen 31:34-35). Jacob, genuinely unaware of Rachel's act, stands confident in his innocence regarding the theft of any of Laban's belongings, especially the idols. After Laban’s unsuccessful and exhaustive search, Jacob unleashes this sharp retort, asserting his integrity and demanding public judgment from their kinsmen. This interaction sets the stage for a covenant to be established between them.

Genesis 31 37 Word analysis

• Though you have felt all around my goods,

  • felt all around: (Hebrew: חִפַּשְׂתָּ, khippastá), derived from the root חָפַשׂ (chaphas), means to search thoroughly, explore, or ransack. The Hithpa'el stem used here intensifies the action, implying a meticulous, painstaking, and indeed intrusive search by Laban throughout Jacob's possessions and tents. This highlights Laban's desperation to find the teraphim and makes his failure even more humiliating.
  • my goods: (Hebrew: כְּלֵי, keli), here referring to Jacob's possessions, tools, or household articles. Jacob emphasizes that Laban has searched through his property.

• what have you found of all your household goods?

  • what have you found: (Hebrew: מָצָא, matsa - found), points to Laban's utter failure in his zealous search. Jacob exposes the fruitlessness of Laban's efforts.
  • your household goods: (Hebrew: כֵּלֶיךָ, keliyekha), directly challenges Laban regarding the items he claims were stolen. Jacob subtly uses the same word (keli) as Laban might have for the teraphim, knowing they were household gods. Jacob's question powerfully disproves Laban's false accusation on a material basis.

• Set it here before my relatives and your relatives,

  • Set it here: A demand for tangible evidence to be produced and publicly displayed.
  • my relatives and your relatives: (Hebrew: אַחַי, achai - my brothers/kinsmen; and אַחֶיךָ, achikha - your brothers/kinsmen). This underscores the critical role of witnesses in ancient Near Eastern legal and dispute resolution contexts. Jacob calls for an open, tribal court, appealing to impartial familial oversight for judgment. This transforms a private argument into a public reckoning, placing pressure on Laban.

• that they may decide between us.

  • decide: (Hebrew: וְיוֹכִיחוּ, veyokhiḥu), from the root יָכַח (yakhaḥ), meaning to decide, arbitrate, reprove, or contend. It indicates a formal process of judgment and arbitration, where a dispute is settled by impartial third parties. Jacob wants a clear, witnessed, and authoritative judgment on his integrity and Laban’s accusation. This challenges Laban to either produce evidence or concede defeat.

• Words-group by words-group analysis:

  • "Though you have felt all around my goods, what have you found of all your household goods?": This is a direct, rhetorical challenge highlighting Laban's humiliation. It asserts Jacob's clear conscience and the utter failure of Laban's accusations to produce any evidence. It contrasts Laban's exhaustive search with his absolute lack of discovery.
  • "Set it here before my relatives and your relatives, that they may decide between us.": This is Jacob's bold demand for public arbitration. By involving both their kin, Jacob insists on an impartial, collective judgment, exposing Laban's groundless accusations to their joint familial community. It's a call for justice, not just reconciliation.

Genesis 31 37 Bonus section

• The dramatic irony of the scene is palpable: Laban is frantic about the theft of his teraphim—likely cultic household gods, symbols of his household authority, or even title deeds—which Rachel, a member of his own family, has concealed under him, symbolizing the impotency of these idols and the futility of relying on them. Jacob, ignorant of Rachel’s act, stands firm in his genuine innocence, unknowingly pronouncing a curse on anyone found with them (Gen 31:32) – a curse that later falls upon Rachel (Gen 35:19).
• Jacob's assertiveness here marks a significant growth in his character. Earlier in his life, he was a supplanter, somewhat deceptive himself. However, after years under Laban’s deception and manipulation, and guided by God's commands, Jacob confidently stands on his integrity, emboldened by divine protection and blessing against human cunning.
• This public arbitration also served to formally dissolve the strained familial relationship in a way that tribal custom understood, allowing Jacob to move forward with the blessing of (even if begrudging) recognition from Laban, and ultimately pave the way for the later covenant (Gen 31:44-54).

Genesis 31 37 Commentary

Genesis 31:37 is a pivotal moment demonstrating Jacob's integrity and Laban's utter humiliation. Having endured years of exploitation and then a baseless accusation of theft by Laban, Jacob seizes the moment of Laban's failed search to assert his blamelessness. His rhetorical question demands evidence and receives none, confirming his innocence regarding the "stolen gods" (which were actually hidden by Rachel). Jacob's call for their collective relatives to "decide between us" signifies his righteous indignation and demand for public vindication according to tribal law. This bold challenge, rooted in confidence stemming from God's presence and blessing upon him (Gen 31:42), leaves Laban with no counter-argument, setting the stage for an immediate covenant between them, not as an act of Laban's generosity, but as a result of his complete defeat in the dispute. This episode underscores that while Laban was motivated by self-interest and idolatry (the teraphim), God was actively protecting and vindicating Jacob, bringing the truth to light despite hidden deceptions.