Genesis 31:19

KJV

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

KJV (with Strong's)

And Laban {H3837} went {H1980} to shear {H1494} his sheep {H6629}: and Rachel {H7354} had stolen {H1589} the images {H8655} that were her father's {H1}.

Complete Jewish Bible

Now Lavan had gone to shear his sheep, so Rachel stole the household idols that belonged to her father,

Berean Standard Bible

Now while Laban was out shearing his sheep, Rachel stole her father’s household idols.

American Standard Version

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

Commentary

### SUMMARY
Genesis 31:19 precisely sets the stage for Jacob's strategic departure from Laban, detailing Laban's absence for sheep shearing. This opportune moment is seized by Rachel, who secretly takes her father's household idols, known as `teraphim`. This act of theft not only facilitates Jacob's clandestine exodus but also foreshadows a tense confrontation and reveals the persistent spiritual struggles within Jacob's family as they journey towards the land of promise.

### CONTEXT
* **Literary Context:** Genesis 31:19 is a pivotal verse within the broader narrative of Jacob's departure from Laban, which spans [Genesis 31](/genesis/31 "Jacob Flees Laban"). The preceding verses ([Genesis 31:1-18](/genesis/31-1-18 "Jacob's Decision to Flee Laban")) detail Jacob's growing discontent with Laban's changing demeanor and his perception of Laban's deceit, culminating in God's direct command for Jacob to return to his homeland. This divine directive provides the impetus for Jacob's secret flight. Verse 19 specifically describes the timing and a crucial detail of their departure, setting up the subsequent confrontation with Laban, who pursues Jacob upon discovering the theft of his `teraphim` ([Genesis 31:22-29](/genesis/31-22-29 "Laban Pursues Jacob")). Rachel's act directly precipitates the intense search and the dramatic encounter between Jacob and Laban.
* **Historical & Cultural Context:** The practice of sheep shearing was a significant annual event in ancient Near Eastern pastoral societies, often requiring the flock owner to travel to distant pastures and dedicate considerable time and resources to the task. This made Laban's absence in verse 19 a credible and strategic window for Jacob's escape. The "images" (Hebrew: `teraphim`) were household idols common in Mesopotamia. While their exact function varied, they were often associated with divination, protection, or, critically, with inheritance rights. Some scholars suggest that possession of `teraphim` could signify the right to family property or leadership, particularly in the absence of male heirs. Rachel's theft, therefore, might have been an attempt to secure a claim to her father's inheritance for Jacob or her children, or it could simply reflect a lingering attachment to pagan superstitions prevalent in her native culture, despite being part of Jacob's household, which was ostensibly dedicated to the God of Abraham, Isaac, and Jacob.
* **Key Themes:** This verse contributes to several overarching themes in Genesis and the broader biblical narrative. Firstly, it highlights the theme of **divine providence and guidance**, as God orchestrates Laban's absence to provide a clear path for Jacob's obedience to the command to return to Canaan, despite the human imperfections and deceptions involved. Secondly, the theft of the `teraphim` underscores the persistent challenge of **idolatry versus true faith** within the covenant family, a theme that re-emerges later when Jacob commands his household to [put away foreign gods](/genesis/35-2 "Jacob's Command to Put Away Foreign Gods") before approaching God at Bethel. Thirdly, the narrative continues the theme of **familial deception and conflict**, echoing Jacob's own earlier deceptions ([Genesis 27](/genesis/27 "Jacob Deceives Isaac")) and Laban's repeated trickery ([Genesis 29](/genesis/29 "Jacob Marries Leah and Rachel")). Rachel's act adds another layer of dishonesty to the complex family dynamics, setting the stage for the dramatic pursuit and confrontation in [Genesis 31](/genesis/31 "Jacob Flees Laban").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **shear (Hebrew, _gazâz'_):** From the primitive root H1494, meaning "to cut off," specifically to shear a flock or shave hair. Figuratively, it can mean to destroy. In this context, it refers to the annual, labor-intensive process of removing wool from sheep, a significant event that would occupy Laban's full attention and take him away from home, thus creating the opportune moment for Jacob's departure.
* **stolen (Hebrew, _gânab'_):** From the primitive root H1589, meaning "to thieve" (literally or figuratively) or "to deceive." By implication, it means to "carry away," "secretly bring," or "get by stealth." Rachel's act is explicitly defined as a theft, emphasizing its clandestine and illicit nature, setting the stage for Laban's furious pursuit and the subsequent search for the missing items.
* **images (Hebrew, _tᵉrâphîym'_):** Plural from H8655, referring to "Teraphim," which were family idols or cultic objects. These were not merely decorative but held significant religious, cultural, and potentially legal importance in the ancient Near East, often associated with divination or signifying inheritance rights. Their theft by Rachel highlights a spiritual tension within Jacob's household and directly precipitates the dramatic confrontation with Laban.

#### Verse Breakdown
* **"And Laban went to shear his sheep:"** This clause establishes the critical timing for Jacob's secret departure. Laban's absence for sheep shearing was not a trivial errand but a significant annual undertaking that would draw him away from his home and fully occupy his attention, providing the necessary window of opportunity for Jacob and his family to flee without immediate detection. This detail underscores the strategic planning involved in their escape.
* **"and Rachel had stolen the images"** This phrase reveals Rachel's specific, clandestine act during Laban's absence. The Hebrew verb "stolen" (gânab) emphasizes the secretive and illicit nature of her action. The "images" (teraphim) are the central objects of this theft, indicating their importance to Laban and foreshadowing the conflict that will ensue. Rachel's initiative in this act is notable, highlighting her agency within the narrative.
* **"that [were] her father's."** This final clause clarifies the ownership of the stolen `teraphim`, emphasizing that they belonged to Laban. This detail is crucial for understanding Laban's subsequent furious pursuit of Jacob, as his "gods" were not merely possessions but held deep personal, cultural, and potentially legal significance for him, linking their loss directly to his perceived honor and patrimony.

#### Literary Devices
Genesis 31:19 employs several **Literary Devices** to enrich the narrative. The verse utilizes **Foreshadowing**, as Rachel's secretive act of stealing the `teraphim` directly sets the stage for the intense confrontation and search that dominates the latter half of [Genesis 31](/genesis/31 "Jacob Flees Laban"). This seemingly minor detail becomes the central point of contention between Jacob and Laban. There is also an element of **Irony** present; while Jacob is fleeing Laban's deceitful practices, Rachel, a member of Jacob's own family, engages in an act of theft and deception, mirroring the very behavior they are trying to escape. This highlights the pervasive nature of human sin and the complex moral landscape of the patriarchal narratives. Furthermore, the verse uses **Characterization** to subtly reveal aspects of Rachel's personality—her resourcefulness, her potential lingering attachment to pagan practices, or perhaps her desire for a perceived inheritance claim. The mention of Laban's sheep shearing also serves as a **Plot Device**, providing the necessary logistical window for Jacob's escape, demonstrating divine timing even amidst human machinations.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 31:19, while narrating a specific event, resonates with profound theological and thematic implications. It highlights the pervasive nature of idolatry even within the nascent covenant community, demonstrating that the struggle against false gods was not merely an external conflict but an internal one, deeply embedded within the family of Abraham. Rachel's attachment to the `teraphim` underscores the difficulty of fully shedding cultural and spiritual baggage when embracing a new path of faith, a tension that would persist throughout Israel's history. Yet, even amidst human deceit and spiritual compromise, the passage powerfully illustrates God's unwavering providence, orchestrating circumstances (Laban's absence) to ensure His covenant purposes for Jacob's return to the promised land are fulfilled.

* [Genesis 35:2](/genesis/35-2 "Jacob Commands His Household to Put Away Foreign Gods"): Jacob later commands his household to "put away the foreign gods," indicating the continued presence of idolatry within his family, a direct consequence of Rachel's actions in Genesis 31.
* [Judges 17:5](/judges/17-5 "Micah Makes an Ephod and Teraphim"): This verse illustrates the continued use of `teraphim` in Israelite society even much later, showing that the struggle against idolatry was a long-standing issue.
* [Hosea 3:4](/hosea/3-4 "Israel Will Be Without King, Prince, Sacrifice, Pillar, Ephod, or Teraphim"): This prophetic passage links the absence of `teraphim` with a period of spiritual desolation for Israel, suggesting their role in cultic practices, even if illicit.

### REFLECTION AND APPLICATION
Genesis 31:19 offers a compelling mirror for contemporary reflection. Rachel's act of stealing the `teraphim` serves as a potent reminder that our spiritual journeys are rarely linear or perfectly pure. Even when we commit to following God, lingering attachments to "idols"—whether tangible objects, personal ambitions, relational dependencies, or even deeply ingrained cultural superstitions—can subtly or overtly compete for our allegiance. This passage challenges us to honestly examine our own lives and "households" for anything that might subtly or overtly displace God from His rightful place of supreme authority and devotion. It calls us to consider what "images" we might be clinging to, perhaps for perceived security, control, or comfort, rather than fully trusting in God's provision and guidance. The narrative encourages a radical commitment to spiritual purity, urging us to actively "put away" anything that hinders our complete surrender to the one true God, trusting that His providence will guide us through all of life's complexities, even when our paths are imperfect.

#### Questions for Reflection
* **What "teraphim" or "images"—whether material possessions, relationships, or personal ambitions—might I be clinging to that subtly compete with my devotion to God?**
* **How does this passage challenge my understanding of God's providence working through imperfect people and messy situations?**
* **In what areas of my life might I be tempted to use "stealth" or deception, rather than trusting God's timing and provision?**

### FAQ
**What were the "images" (teraphim) that Rachel stole?**

Answer: The "images" were `teraphim` (Hebrew: תְּרָפִים, H8655), which were household idols or cultic objects common in the ancient Near East. Their exact purpose is debated among scholars, but they were often associated with divination, used for consulting the future, or potentially served as symbols of family ownership and inheritance rights. They could vary in size, from small figurines to larger statues, and were considered significant family possessions.

**Why did Rachel steal her father's teraphim?**

Answer: The Bible does not explicitly state Rachel's motive, leaving it open to interpretation. Possible reasons include a lingering attachment to pagan superstitions for personal security or good fortune, reflecting her upbringing in Laban's idolatrous household. It could also have been an act of defiance or revenge against her father Laban, who had repeatedly deceived Jacob and withheld her dowry. Another widely discussed possibility, based on ancient Near Eastern legal customs, is that possessing `teraphim` might have been believed to secure inheritance rights for Jacob or her children, especially if Laban had no male heirs or if there was a dispute over property.

**What does Laban's intense reaction to the theft of the teraphim reveal about him?**

Answer: Laban's furious pursuit of Jacob and his thorough search for the `teraphim` ([Genesis 31:30](/genesis/31-30 "Laban Confronts Jacob About the Stolen Teraphim")) reveal his deep attachment to them. This suggests that he valued them highly, whether for their perceived spiritual power, their economic value as property, or their significance as symbols of familial authority and inheritance rights. His reaction underscores his own idolatrous tendencies and materialism, prioritizing these objects—his "gods"—over the welfare of his daughters and son-in-law, and even over the covenant relationship he shared with Jacob. His pursuit is driven by the perceived loss of these idols, highlighting his spiritual priorities.

### CHRIST-CENTERED FULFILLMENT
Genesis 31:19, with its depiction of Jacob's flight from Laban and Rachel's theft of the `teraphim`, subtly yet profoundly points to the redemptive work of Jesus Christ. Jacob's journey out of Laban's house, away from the influences of idolatry and deceit, and towards the promised land, serves as a powerful type of the spiritual exodus from sin and false gods that Christ accomplishes for His people. Just as God sovereignly orchestrated Laban's absence to enable Jacob's escape, so too does Christ, through His perfect sacrifice, free us from the bondage of sin and the allure of worldly idols, leading us into true worship and the inheritance of the heavenly Canaan. He is the ultimate deliverer who cleanses our "households" not merely of physical `teraphim` but of all spiritual idolatry—replacing our attachments to transient things with a singular devotion to God. Through Christ, we receive the promised inheritance, not through human cunning or stolen artifacts, but through grace and the perfect fulfillment of God's covenant, as we are made heirs with Him ([Romans 8:17](/romans/8-17 "Heirs with Christ")). He is our true security and the only one who can truly take away the sin of the world, including the idolatry of our hearts ([John 1:29](/john/1-29 "Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

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.

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?

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, and without an ephod, and [without] teraphim:

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, he consulted with images, he looked in the liver.

Genesis 35:2

Then Jacob said unto his household, and to all that [were] with him, Put away the strange gods that [are] among you, and be clean, and change your garments:

Genesis 31:34

Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found [them] not.

Genesis 31:32

With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what [is] thine with me, and take [it] to thee. For Jacob knew not that Rachel had stolen them.