Genesis 31:19
Parallel Verses
English Standard Version
Laban had gone to shear his sheep, and Rachel stole her father’s household gods.

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

American Standard Version
Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father's.

Douay-Rheims Bible
At that time Laban was gone to shear his sheep, and Rachel stole away her father's idols.

English Revised Version
Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father's.

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

Genesis 31:19 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

אביכם: for אביכן as in Genesis 32:16, etc. - "Ten times:" i.e., as often as possible, the ten as a round number expressing the idea of completeness. From the statement that Laban had changed his wages ten times, it is evident that when Laban observed, that among his sheep and goats, of one colour only, a large number of mottled young were born, he made repeated attempts to limit the original stipulation by changing the rule as to the colour of the young, and so diminishing Jacob's wages. But when Jacob passes over his own stratagem in silence, and represents all that he aimed at and secured by crafty means as the fruit of God's blessing, this differs no doubt from the account in Genesis 30. It is not a contradiction, however, pointing to a difference in the sources of the two chapters, but merely a difference founded upon actual fact, viz., the fact that Jacob did not tell the whole truth to his wives. Moreover self-help and divine help do not exclude one another. Hence his account of the dream, in which he saw that the rams that leaped upon the cattle were all of various colours, and heard the voice of the angel of God calling his attention to what had been seen, in the words, "I have seen all that Laban hath done to thee," may contain actual truth; and the dream may be regarded as a divine revelation, which was either sent to explain to him now, at the end of the sixth year, "that it was not his stratagem, but the providence of God which had prevented him from falling a victim to Laban's avarice, and had brought him such wealth" (Delitzsch); or, if the dream occurred at an earlier period, was meant to teach him, that "the help of God, without any such self-help, could procure him justice and safety in spite of Laban's selfish covetousness" (Kurtz). It is very difficult to decide between these two interpretations. As Jehovah's instructions to him to return were not given till the end of his period of service, and Jacob connects them so closely with the vision of the rams that they seem contemporaneous, Delitzsch's view appears to deserve the preference. But the עשׂה in Genesis 31:12, "all that Laban is doing to thee," does not exactly suit this meaning; and we should rather expect to find עשׂה used at the end of the time of service. The participle rather favours Kurtz's view, that Jacob had the vision of the rams and the explanation from the angel at the beginning of the last six years of service, but that in his communication to his wives, in which there was no necessity to preserve a strict continuity or distinction of time, he connected it with the divine instructions to return to his home, which he received at the end of his time of service. But if we decide in favour of this view, we have no further guarantee for the objective reality of the vision of the rams, since nothing is said about it in the historical account, and it is nowhere stated that the wealth obtained by Jacob's craftiness was the result of the divine blessing. The attempt so unmistakeably apparent in Jacob's whole conversation with his wives, to place his dealing with Laban in the most favourable light for himself, excites the suspicion, that the vision of which he spoke was nothing more than a natural dream, the materials being supplied by the three thoughts that were most frequently in his mind, by night as well as by day, viz., (1) his own schemes and their success; (2) the promise received at Bethel; (3) the wish to justify his actions to his own conscience; and that these were wrought up by an excited imagination into a visionary dream, of the divine origin of which Jacob himself may not have had the slightest doubt. - In Genesis 31:13 האל has the article in the construct state, contrary to the ordinary rule; cf. Ges. 110, 2b; Ewald, 290.

Genesis 31:19 Parallel Commentaries

Treasury of Scripture Knowledge

images. Heb. teraphim.

Genesis 31:30,32 And now, though you would needs be gone, because you sore longed after your father's house, yet why have you stolen my gods...

Genesis 35:2 Then Jacob said to his household, and to all that were with him, Put away the strange gods that are among you, and be clean...

Joshua 24:2 And Joshua said to all the people, Thus said the LORD God of Israel, Your fathers dwelled on the other side of the flood in old time...

Judges 17:4,5 Yet he restored the money to his mother; and his mother took two hundred shekels of silver, and gave them to the founder...

Judges 18:14-24,31 Then answered the five men that went to spy out the country of Laish, and said to their brothers...

1 Samuel 19:13 And 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.

Ezekiel 21:21 For 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...

Hosea 3:4 For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image...

These might have been images devoted to superstitious or idolatrous purposes, as they are termed gods by Laban, in ver.

30. The Targums of Onkelos and Jonathan render it, tzalmanaya, 'images;' the LXX. and Theodoret, [eidolon <1497,] 'idols;' Aquilla, [morphomata,] 'figures;' and the Persian, asterlabha, 'astrolabes.'

Cross References
Genesis 31:20
And Jacob tricked Laban the Aramean, by not telling him that he intended to flee.

Genesis 31:30
And now you have gone away because you longed greatly for your father's house, but why did you steal my gods?"

Genesis 31:34
Now Rachel had taken the household gods and put them in the camel's saddle and sat on them. Laban felt all about the tent, but did not find them.

Genesis 31:35
And she said to her father, "Let not my lord be angry that I cannot rise before you, for the way of women is upon me." So he searched but did not find the household gods.

Genesis 35:2
So Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you and purify yourselves and change your garments.

Judges 17:5
And the man Micah had a shrine, and he made an ephod and household gods, and ordained one of his sons, who became his priest.

Judges 18:17
And the five men who had gone to scout out the land went up and entered and took the carved image, the ephod, the household gods, and the metal image, while the priest stood by the entrance of the gate with the 600 men armed with weapons of war.

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