Genesis 31:30
Genesis 31:30 in Multiple Translations
Now you have gone off because you long for your father’s house. But why have you stolen my gods?”
And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
And now, it seems, you are going because your heart's desire is for your father's house; but why have you taken my gods?
Clearly you wanted to leave and go back to your family home, but why did you have to steal my idols?”
Nowe though thou wentest thy way, because thou greatly longedst after thy fathers house, yet wherefore hast thou stollen my gods?
'And now, thou hast certainly gone, because thou hast been very desirous for the house of thy father; why hast thou stolen my gods?'
Now, you want to be gone, because you greatly longed for your father’s house, but why have you stolen my gods?”
And now, though thou wouldest needs be gone, because thou didst earnestly long after thy father's house; yet why hast thou stolen my gods?
Suppose thou didst desire to go to thy friends, and hadst a longing after thy father’s house: why hast thou stolen away my gods?
Now, I know you have left because you long to go back home. But why did you steal my wooden idols?”
Laban kept on talking to Jacob. He said, “Look, I know that you want to see your father again, and that’s the reason why you left. But why did you steal my little statues from my tent?” You see, Laban didn’t know that his daughter Rachel stole those statues. He thought that Jacob stole them.
Berean Amplified Bible — Genesis 31:30
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 31:30 Interlinear (Deep Study)
BIB
HEB
וְ/עַתָּה֙
הָלֹ֣ךְ
הָלַ֔כְתָּ
כִּֽי
נִכְסֹ֥ף
נִכְסַ֖פְתָּה
לְ/בֵ֣ית
אָבִ֑י/ךָ
לָ֥/מָּה
גָנַ֖בְתָּ
אֶת
אֱלֹהָֽ/י
וְ/עַתָּה֙
ʻattâh
H6258
now
Conj | Adv
הָלֹ֣ךְ
hâlak
H1980
to go
V-Qal-Ptc
הָלַ֔כְתָּ
hâlak
H1980
to go
V-Qal-Perf-2ms
כִּֽי
kîy
H3588
for
Conj
נִכְסֹ֥ף
kâçaph
H3700
to long
V-Niphal-Ptc
נִכְסַ֖פְתָּה
kâçaph
H3700
to long
V-Niphal-Perf-2ms
לְ/בֵ֣ית
bayith
H1004
place
Prep | N-ms
אָבִ֑י/ךָ
ʼâb
H1
father
N-ms | Suff
לָ֥/מָּה
mâh
H4100
what?
Prep | Part
גָנַ֖בְתָּ
gânab
H1589
to steal
V-Qal-Perf-2ms
אֶת
ʼêth
H853
Obj.
DirObjM
אֱלֹהָֽ/י
ʼĕlôhîym
H430
God
N-mp | Suff
Hebrew Word Study
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Hebrew Word Reference — Genesis 31:30
וְ/עַתָּה֙
ʻattâh
H6258
"now"
Conj | Adv
This word means now or at this time, like in Exodus when God says now is the time to act. It can also be used to connect ideas or show a change in time, as seen in the book of Isaiah.
Definition: 1) now 1a) now 1b) in phrases
Usage: Occurs in 422 OT verses. KJV: henceforth, now, straightway, this time, whereas. See also: Genesis 3:22; Joshua 24:23; 2 Samuel 24:13.
הָלֹ֣ךְ
hâlak
H1980
"to go"
V-Qal-Ptc
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Definition: : walk/move 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Piel) 1b1) to walk 1b2) to walk (fig.) 1c) (Hithpael) 1c1) to traverse 1c2) to walk about 1d) (Niphal) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 473 OT verses. KJV: (all) along, apace, behave (self), come, (on) continually, be conversant, depart, [phrase] be eased, enter, exercise (self), [phrase] follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), [phrase] greater, grow, be wont to haunt, lead, march, [idiom] more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), [phrase] send, speedily, spread, still, surely, [phrase] tale-bearer, [phrase] travel(-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, (way-) faring man, [idiom] be weak, whirl. See also: Genesis 2:14; Judges 4:9; 1 Kings 13:12.
הָלַ֔כְתָּ
hâlak
H1980
"to go"
V-Qal-Perf-2ms
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Definition: : walk/move 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Piel) 1b1) to walk 1b2) to walk (fig.) 1c) (Hithpael) 1c1) to traverse 1c2) to walk about 1d) (Niphal) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 473 OT verses. KJV: (all) along, apace, behave (self), come, (on) continually, be conversant, depart, [phrase] be eased, enter, exercise (self), [phrase] follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), [phrase] greater, grow, be wont to haunt, lead, march, [idiom] more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), [phrase] send, speedily, spread, still, surely, [phrase] tale-bearer, [phrase] travel(-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, (way-) faring man, [idiom] be weak, whirl. See also: Genesis 2:14; Judges 4:9; 1 Kings 13:12.
כִּֽי
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
נִכְסֹ֥ף
kâçaph
H3700
"to long"
V-Niphal-Ptc
To long or yearn for something, like when the Israelites pined for food in the wilderness. It can also mean to fear or be greedy. This word is used in the Psalms to express deep desire.
Definition: 1) to long for, yearn for, long after 1a) (Qal) to long for 1b) (Niphal) 1b1) to long for (deeply) 1b2) being longed for (participle)
Usage: Occurs in 5 OT verses. KJV: (have) desire, be greedy, long, sore. See also: Genesis 31:30; Psalms 17:12; Psalms 84:3.
נִכְסַ֖פְתָּה
kâçaph
H3700
"to long"
V-Niphal-Perf-2ms
To long or yearn for something, like when the Israelites pined for food in the wilderness. It can also mean to fear or be greedy. This word is used in the Psalms to express deep desire.
Definition: 1) to long for, yearn for, long after 1a) (Qal) to long for 1b) (Niphal) 1b1) to long for (deeply) 1b2) being longed for (participle)
Usage: Occurs in 5 OT verses. KJV: (have) desire, be greedy, long, sore. See also: Genesis 31:30; Psalms 17:12; Psalms 84:3.
לְ/בֵ֣ית
bayith
H1004
"place"
Prep | N-ms
The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.
Definition: nm place, origin, between
Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.
אָבִ֑י/ךָ
ʼâb
H1
"father"
N-ms | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
לָ֥/מָּה
mâh
H4100
"what?"
Prep | Part
This Hebrew word means what or how, often used to ask questions or express surprise, like in Genesis when God asks Adam what he has done. It can also mean why or when, and is used in various ways throughout the Old Testament. It appears in many KJV translations, including how or what.
Definition: interr pron 1) what, how, of what kind 1a) (interrogative) 1a1) what? 1a2) of what kind 1a3) what? (rhetorical) 1a4) whatsoever, whatever, what 1b) (adverb) 1b1) how, how now 1b2) why 1b3) how! (exclamation) 1c) (with prep) 1c1) wherein?, whereby?, wherewith?, by what means? 1c2) because of what? 1c3) the like of what? 1c3a) how much?, how many?, how often? 1c3b) for how long? 1c4) for what reason?, why?, to what purpose? 1c5) until when?, how long?, upon what?, wherefore? indef pron 2) anything, aught, what may
Usage: Occurs in 655 OT verses. KJV: how (long, oft, (-soever)), (no-) thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, -with), (for) why. See also: Genesis 2:19; Numbers 21:5; 1 Samuel 19:5.
גָנַ֖בְתָּ
gânab
H1589
"to steal"
V-Qal-Perf-2ms
To steal means to take something secretly, whether physically or by deceiving someone. This can happen in various ways, as described in different Bible stories.
Definition: 1) to steal, steal away, carry away 1a) (Qal) to steal 1b) (Niphal) to be stolen 1c) (Piel) to steal away 1d)(Pual) to be stolen away, be brought by stealth 1e) (Hithpael) to go by stealth, steal away
Usage: Occurs in 36 OT verses. KJV: carry away, [idiom] indeed, secretly bring, steal (away), get by stealth. See also: Genesis 30:33; Joshua 7:11; Proverbs 6:30.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
אֱלֹהָֽ/י
ʼĕlôhîym
H430
"God"
N-mp | Suff
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
Study Notes — Genesis 31:30
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 31:30 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 31:30
- Jamieson-Fausset-Brown on Genesis 31:30
- Matthew Poole's Commentary on Genesis 31:30
- Trapp's Commentary on Genesis 31:30
- Ellicott's Commentary on Genesis 31:30
- Cambridge Bible on Genesis 31:30
- Whedon's Commentary on Genesis 31:30
- Sermons on Genesis 31:30
Context — Laban Pursues Jacob
28But you did not even let me kiss my grandchildren and my daughters goodbye. Now you have done a foolish thing.
29I have power to do you great harm, but last night the God of your father said to me, ‘Be careful not to say anything to Jacob, either good or bad.’
30Now you have gone off because you long for your father’s house. But why have you stolen my gods?”
31“I was afraid,” Jacob answered, “for I thought you would take your daughters from me by force. 32If you find your gods with anyone here, he shall not live! In the presence of our relatives, see for yourself if anything is yours, and take it back.” For Jacob did not know that Rachel had stolen the idols.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 10:11 | Thus 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.” |
| 2 | Genesis 31:19 | Now while Laban was out shearing his sheep, Rachel stole her father’s household idols. |
| 3 | Judges 18:24 | He replied, “You took the gods I had made, and my priest, and went away. What else do I have? How can you say to me, ‘What is the matter with you?’” |
| 4 | Isaiah 46:1–2 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. The gods cower; they crouch together, unable to relieve the burden; but they themselves go into captivity. |
| 5 | Jeremiah 43:12 | I will kindle a fire in the temples of the gods of Egypt, and Nebuchadnezzar will burn those temples and take their gods as captives. So he will wrap himself with the land of Egypt as a shepherd wraps himself in his garment, and he will depart from there unscathed. |
| 6 | 1 Samuel 5:2–6 | carried it into the temple of Dagon, and set it beside his statue. When the people of Ashdod got up early the next morning, there was Dagon, fallen on his face before the ark of the LORD. So they took Dagon and returned him to his place. But when they got up early the next morning, there was Dagon, fallen on his face before the ark of the LORD, with his head and his hands broken off and lying on the threshold. Only the torso remained. That is why, to this day, the priests of Dagon and all who enter the temple of Dagon in Ashdod do not step on the threshold. Now the hand of the LORD was heavy on the people of Ashdod and its vicinity, ravaging them and afflicting them with tumors. |
| 7 | Numbers 33:4 | who were burying all their firstborn, whom the LORD had struck down among them; for the LORD had executed judgment against their gods. |
| 8 | 2 Samuel 5:21 | There the Philistines abandoned their idols, and David and his men carried them away. |
| 9 | Exodus 12:12 | On that night I will pass through the land of Egypt and strike down every firstborn male, both man and beast, and I will execute judgment against all the gods of Egypt. I am the LORD. |
| 10 | Isaiah 37:19 | They have cast their gods into the fire and destroyed them, for they were not gods, but only wood and stone—the work of human hands. |
Genesis 31:30 Summary
[This verse shows that Laban is upset with Jacob for leaving and taking his idols, which were very important to him, as seen in Genesis 31:30. Jacob's decision to leave was likely motivated by a desire to return home and be with his family, as mentioned in Genesis 31:28-29. We can learn from this story that it's essential to prioritize our relationship with God and trust in His sovereignty, as promised in Romans 8:28 and Jeremiah 29:11. By doing so, we can avoid getting caught up in idolatry and instead focus on honoring God with our lives, as encouraged in 1 John 5:21 and Matthew 22:37-38.]
Frequently Asked Questions
What is the significance of Laban saying 'you have gone off because you long for your father's house'?
This statement shows that Laban recognizes Jacob's desire to return home, as seen in Genesis 31:30, and is trying to understand his motivations, which is also related to the promise God made to Jacob in Genesis 28:15.
Why is Laban upset about his gods being stolen?
Laban is upset because his gods were likely idols that held significant cultural and spiritual value to him, as seen in Genesis 31:30, and their theft is a personal loss, similar to the way Jacob felt about his wives and children, as mentioned in Genesis 31:28-29.
How does this verse relate to the concept of idolatry in the Bible?
This verse highlights the issue of idolatry, as Laban's gods were likely idols, and the Bible clearly condemns idolatry in verses such as Exodus 20:3-5 and Deuteronomy 5:7-9, showing that God is a jealous God who will not tolerate the worship of other gods.
What can we learn from Jacob's decision to leave Laban's household?
We can learn that sometimes, it is necessary to separate ourselves from situations or relationships that are not honoring to God, as seen in Genesis 31:30, and trust in God's sovereignty, as promised in Romans 8:28 and Jeremiah 29:11.
Reflection Questions
- What are some things in my life that I am holding onto too tightly, and how can I learn to trust God with them?
- How can I balance my desire for family and cultural heritage with my commitment to following God, as seen in Genesis 31:30?
- What are some idols in my life that I need to surrender to God, and how can I replace them with a deeper devotion to Him, as encouraged in 1 John 5:21 and Matthew 22:37-38?
- How can I, like Jacob, learn to trust in God's promise and provision, even in uncertain circumstances, as seen in Genesis 28:15 and Genesis 31:30?
Gill's Exposition on Genesis 31:30
And now, [though] thou wouldest needs be gone,.... Or, "in going wouldest go" (i), was determined upon it, and in haste to do it: because thou sore longedst after thy father's house, or "desiring
Jamieson-Fausset-Brown on Genesis 31:30
And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? Laban said ... What hast thou done?
Matthew Poole's Commentary on Genesis 31:30
Laban could not be so senseless as to take those for true gods which could be stolen away; but he called them gods, because they were the means or representations whereby he worshipped his gods.
Trapp's Commentary on Genesis 31:30
Genesis 31:30 And now, [though] thou wouldest needs be gone, because thou sore longedst after thy father’ s house, [yet] wherefore hast thou stolen my gods?Ver. 30. Why hast thou stolen my gods?] Goodly gods that could not save themselves from the thief! See Jeremiah 10:5; Jeremiah 10:11; Jeremiah 10:15. But Jacob, a just man, is here made a thief of. The best must look to be blasted; "as deceivers, and yet true". Wicked men’ s "throats are open sepulchres," wherein the good names of God’ s innocent ones too oft lie buried: their breath, as fire, shall devour them, saith the prophet. Joseph suffered as a dishonest person; Elisha, as a troubler of the state; Jeremiah, as a traitor; Luther, as the trumpet of rebellion. Nay, in one of his Epistles to Spalatinus, Prorsus Satan est Lutherus, saith he; sed Christus vivit et regnat, Amen. He adds his Amen to it; so little was he moved at it. He had learned, and so must we, to pass through "good and evil report," with Paul.
Epiphanius saith, somewhere, that the Jews give out that St Paul turned Christian for spite, because he could not obtain the high priest’ s daughter in marriage. We are made "the filth of the world, the sweepings of all things," saith St Paul of himself and his companions; who yet were the very "glory of Jesus Christ". Phagius reports the story of an Egyptian who said, The Christians were a company of most filthy lecherous people. And for the keeping of the Sabbath, he saith, they had a disease upon them, and were therefore fain to rest the seventh day. Tuba rebellionis.
Ellicott's Commentary on Genesis 31:30
(26-30) Laban said . . . —Laban reproaches Jacob, first, for carrying away his daughters secretly, which was an affront to them (Genesis 31:26) and an injury to his own feelings (Genesis 31:28); secondly, he tells him that he should have punished him but for the Divine warning; lastly, he accuses him of stealing his teraphim. Captives . . . —Heb., captives of the sword, women carried off in war as spoil.
Cambridge Bible on Genesis 31:30
30. though thou wouldest needs be gone] Lit. “thou art actually gone.” my gods] “My Elohim, or god,” here in the sense of the figures of the household gods, as in Judges 18:24, and possibly in Exodus 21:6; Exodus 22:7-8; Exodus 32:1.
Whedon's Commentary on Genesis 31:30
30. My gods — This theft he finally charges as the most aggravating thing of all.
Sermons on Genesis 31:30
| Sermon | Description | |
|---|---|---|
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Going Back to the Altar by John Hames | John Hames preaches on the importance of returning to our spiritual 'Bethel' when we find ourselves straying away from God's path. Using Jacob's experience as an example, he highli |
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Exposition on Psalm 48 by St. Augustine | St. Augustine preaches on the significance of the Church of Christ as the firmament, symbolizing strength and resistance to worldly temptations. He emphasizes the importance of pra |
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(Genesis) Genesis 31:32-36 by J. Vernon McGee | In this sermon, the preacher focuses on the story of Jacob and Laban from the book of Genesis. Jacob confronts Laban, questioning why he is pursuing him so aggressively. Jacob is c |
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How Much Could You Lose by Leonard Ravenhill | In this sermon, the preacher reflects on the fragility of life and the blessings we often take for granted. He mentions an Englishman arriving in America on the 4th of July and the |
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Judges 18 vs 24 by Leonard Ravenhill | In this sermon, the speaker shares various stories and experiences to illustrate the idea of losing material possessions and facing trials. He mentions a girl who became blind afte |
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Judges 18 by Leonard Ravenhill | Leonard Ravenhill delivers a powerful sermon on Judges 18, emphasizing the question of how much one can lose without losing faith in God. He reflects on the story of Micah, who los |
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Rev. 3:8. the Church's Little Strength, and the Lord's Great Love by Horatius Bonar | Horatius Bonar emphasizes the tender love and gracious character of Christ as depicted in Revelation 3:8, where He acknowledges the Church's little strength while offering an open |