Genesis 31:35

KJV

And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women [is] upon me. And he searched, but found not the images.

KJV (with Strong's)

And she said {H559} to her father {H1}, Let it not displease {H2734}{H5869} my lord {H113} that I cannot {H3201} rise up {H6965} before thee {H6440}; for the custom {H1870} of women {H802} is upon me. And he searched {H2664}, but found {H4672} not the images {H8655}.

Complete Jewish Bible

She said to her father, "Please don't be angry that I'm not getting up in your presence, but it's the time of my period." So he searched, but he didn't find the household gods.

Berean Standard Bible

Rachel said to her father, “Sir, do not be angry that I cannot stand up before you; for I am having my period.” So Laban searched, but could not find the household idols.

American Standard Version

And she said to her father, Let not my lord be angry that I cannot rise up before thee; for the manner of women is upon me. And he searched, but found not the teraphim.

Commentary

### SUMMARY
Genesis 31:35 masterfully portrays Rachel's cunning deception of her father Laban, preventing him from discovering the stolen household idols, or *teraphim*. By invoking the cultural taboo of ritual impurity associated with menstruation, Rachel shrewdly deterred Laban from searching the camel saddle upon which she sat, effectively concealing the very objects he desperately sought and highlighting the complex interplay of human artifice, idolatry, and divine sovereignty within the unfolding narrative of Jacob's family.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within the dramatic narrative of Jacob's clandestine departure from Laban's household after two decades of service. Feeling exploited and sensing the Lord's clear instruction to return to his homeland ([Genesis 31:3](/genesis/31-3 "The Lord instructs Jacob to return")), Jacob flees with his entire family and possessions. Laban, upon discovering their flight, pursues Jacob with a large company, primarily incensed by Rachel's theft of his *teraphim* ([Genesis 31:19](/genesis/31-19 "Rachel steals Laban's teraphim")). When Laban finally overtakes Jacob, he confronts him, vehemently accusing him of theft and demanding the return of his idols. Jacob, entirely unaware of Rachel's actions, denies the accusation and, in a fateful move, permits Laban to conduct a thorough search of their tents, setting the stage for Rachel's ingenious and morally ambiguous maneuver in this verse.
* **Historical & Cultural Context:** The passage is deeply embedded in the cultural norms of the ancient Near East. The *teraphim* were household idols, common in the region, often believed to provide protection, prosperity, or aid in divination. In some cultures, their possession could even signify inheritance rights or the headship of the family, making their theft a grave offense beyond mere idolatry. Rachel's claim of "the custom of women" (a euphemism for menstruation) was a powerful deterrent. In ancient societies, including those from which Israelite law later developed, a menstruating woman was considered ritually unclean ([Leviticus 15:19-23](/leviticus/15-19-23 "Laws concerning ritual impurity")). This impurity was understood as contagious; anything she sat upon or touched would also become unclean. Laban, despite his desperation, would have been highly reluctant to violate this deeply ingrained cultural taboo by touching Rachel or the saddle, thus avoiding ritual defilement.
* **Key Themes:** Genesis 31:35 powerfully contributes to several overarching themes in the book of Genesis. It underscores the pervasive theme of **deception and cunning** within Jacob's family, mirroring Jacob's own earlier actions ([Genesis 27:35](/genesis/27-35 "Jacob's deception of Isaac")). The narrative also highlights the persistent struggle with **idolatry**, as Laban's intense desire for the *teraphim* reveals a misplaced trust in created objects rather than the Creator. Crucially, the verse showcases the theme of **divine providence**, demonstrating how God sovereignly works through the flawed and often morally ambiguous actions of human characters to accomplish His ultimate purposes, ensuring the protection and progression of His covenant people despite their imperfections.

### EXPOSITION AND ANALYSIS
Rachel's statement, "Let it not displease my lord that I cannot rise up before thee; for the custom of women [is] upon me," is a masterful act of deception, leveraging deeply ingrained cultural norms to her advantage.

#### Key Word Analysis
* **displease (Hebrew, _chârâh_ H2734 and _ʻayin_ H5869):** The phrase "let it not displease my lord" is an idiom combining the Hebrew root _chârâh_, meaning "to glow or grow warm, to blaze up (of anger)," with _ʻayin_, meaning "eye." Together, they form the expression "let it not be hot in your eyes" or "do not be angry." Rachel uses this deferential language to politely request her father's understanding, masking her true intent with a veneer of respect while effectively disarming his potential wrath.
* **custom (Hebrew, _derek_ H1870):** The word _derek_ literally means "road" or "way," but figuratively, as used here in "the custom of women," it refers to a "course of life" or "mode of action." In this context, _derek_ signifies the regular, established practice or condition of women, specifically menstruation. By invoking this "way" or "custom," Rachel appeals to a universally understood and culturally respected condition that would naturally prevent her from rising and deter Laban from approaching her or her belongings.
* **images (Hebrew, _tᵉrâphîym_ H8655):** The term _tᵉrâphîym_ refers to household idols or cultic objects. While their exact form and function varied, they were typically small figurines believed to offer protection, bring prosperity, or facilitate divination. Laban's desperate search underscores their perceived importance, which could range from spiritual significance to a claim on family inheritance rights, making their theft a profound loss for him.

#### Verse Breakdown
* **"And she said to her father, Let it not displease my lord":** Rachel initiates her deception with a polite, deferential address, typical of a daughter speaking to her father or a subordinate to a superior. Her opening words feign humility and respect, carefully designed to soften Laban's anger and prevent him from immediately suspecting her. This respectful tone serves to mask her underlying cunning.
* **"that I cannot rise up before thee;":** Rachel presents her inability to rise as a regrettable necessity, not an act of defiance. In ancient Near Eastern culture, standing in the presence of an elder or superior was a sign of respect. By stating she "cannot rise," she acknowledges the expected social custom while simultaneously providing an excuse that is culturally unchallengeable, thereby diverting suspicion from her true motive.
* **"for the custom of women [is] upon me.":** This is the crux of Rachel's deception—a euphemism for menstruation. The Hebrew phrase, *derek nashim* (literally "the way of women"), refers to the state of ritual impurity. Knowing that a menstruating woman rendered anything she sat on or touched unclean, Laban, despite his desperate search, would have been culturally and ritually obligated to avoid contact with Rachel or the saddle upon which she sat. This clever ploy effectively created an untouchable sanctuary for the *teraphim*, which Rachel had hidden beneath her in the camel's saddlebag.
* **"And he searched, but found not the images.":** This concise statement underscores the complete success of Rachel's elaborate deception. Laban's thorough search of all the other tents and belongings yielded nothing, confirming the effectiveness of Rachel's ruse and leaving him frustrated and empty-handed. The narrative highlights the tension between human scheming and divine oversight, as God's plan for Jacob's return to the Promised Land continues to unfold despite the moral complexities of the characters involved.

#### Literary Devices
The passage skillfully employs several **literary devices**. **Euphemism** is central, as Rachel's phrase "the custom of women is upon me" delicately refers to menstruation, a topic not openly discussed. This euphemism is then leveraged to create **dramatic irony**, where the audience is privy to Rachel's secret (she has the *teraphim* and is feigning impurity to hide them), while Laban remains ignorant, diligently searching elsewhere. The scene also showcases **situational irony**, as Laban, desperate to reclaim his idols, is ultimately thwarted by his own cultural reverence for ritual purity, which prevents him from searching the very place they are hidden. The concise concluding statement, "And he searched, but found not the images," functions as a form of **narrative economy**, succinctly confirming the success of Rachel's deception and the futility of Laban's efforts.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 31:35 offers profound theological insights, revealing the pervasive human tendency towards idolatry and God's sovereign hand at work even amidst human deceit. Laban's intense distress over the missing *teraphim* exposes a deep-seated reliance on these objects for security and guidance, highlighting how anything that displaces God as the ultimate source of provision and protection becomes an idol in our lives. Rachel's deception, while morally questionable, ultimately serves to protect Jacob's family from Laban's wrath and allows their journey to continue, demonstrating God's remarkable ability to work through flawed human actions and complex situations to accomplish His divine purposes. The passage also sheds light on ancient cultural understandings of ritual purity, which, though later codified in Mosaic Law, predated it and played a significant role in daily life and social interactions, influencing even the most desperate of pursuits.

* [Genesis 27:35](/genesis/27-35 "Jacob's deception of Isaac")
* [Leviticus 15:19-23](/leviticus/15-19-23 "Laws concerning ritual impurity")
* [Romans 8:28](/romans/8-28 "God works for good")

### REFLECTION AND APPLICATION
This passage invites us to reflect deeply on the nature of idolatry in our own lives, prompting us to consider what "teraphim" we might be clinging to—whether material possessions, relationships, achievements, or even deeply held ideas—that subtly divert our ultimate allegiance from God. It serves as a powerful reminder that while human beings often resort to cunning and deception in their pursuit of perceived advantage or security, God's sovereign plan continues to unfold, often working through and even in spite of our flaws and moral compromises. Understanding the cultural nuances of the text, such as the significance of ritual purity, enhances our appreciation for the cleverness of Rachel's scheme and encourages us to delve deeper into the historical and social contexts of biblical narratives to grasp their full meaning and enduring relevance for our lives today.

#### Questions for Reflection
* **What "teraphim" (idols) might I be holding onto in my own life that subtly compete with my devotion to God?**
* **How does this story challenge my understanding of how God works through imperfect people and situations?**
* **In what ways might I be tempted to use cunning or deception to achieve my goals, and what are the spiritual implications of such actions?**

### FAQ
**What were *teraphim* and why were they important to Laban?**

Answer: *Teraphim* were household idols or cultic objects, often small figurines, believed to bring good fortune, protect the home, or aid in divination. For Laban, their importance was profound, possibly signifying his family's prosperity, spiritual protection, or even, in some ancient Near Eastern cultures, representing a claim to family inheritance rights. Their theft was therefore a significant loss, both materially and symbolically, explaining Laban's furious pursuit of Jacob's camp as detailed in [Genesis 31](/genesis/31 "Jacob's Flight from Laban").

**Why did Rachel's claim of "the custom of women" prevent Laban from searching?**

Answer: "The custom of women" is a euphemism for menstruation. In ancient cultures, including that of the Israelites, a menstruating woman was considered ritually unclean. This impurity was contagious, meaning anything she touched or sat on would also become unclean. Laban, respecting this cultural taboo, would have been unwilling to touch Rachel or the saddle she was sitting on for fear of becoming ritually defiled himself, thus inadvertently protecting the hidden *teraphim*. This cultural norm is later codified in Mosaic Law, as seen in passages like [Leviticus 15:19-23](/leviticus/15-19-23 "Laws concerning ritual impurity").

**Does Rachel's deception contradict her being part of God's chosen family?**

Answer: Rachel's deception highlights the complex and often morally ambiguous actions of individuals within the biblical narrative, even those connected to God's chosen line. The Bible honestly portrays the flaws and sins of its characters, demonstrating that God often works through imperfect people to accomplish His purposes. Her deception does not negate God's overarching plan for Jacob's family and the covenant line, but rather underscores the theme of human sinfulness alongside divine providence, a recurring motif throughout [Genesis](/genesis "The Book of Genesis").

### CHRIST-CENTERED FULFILLMENT
While Genesis 31:35 primarily details human deception and idolatry, it subtly points to Christ by illustrating the pervasive human need for a perfect deliverer and a true source of security. The *teraphim* represent humanity's futile attempts to find protection, guidance, and prosperity in created things rather than in the Creator. They embody the spiritual idolatry that binds humanity, diverting allegiance from the one true God. Rachel's cunning, though effective in the moment, reveals the brokenness of a world where trust and truth are compromised, and human ingenuity is often employed for self-preservation or gain. In stark contrast, Christ is the ultimate fulfillment of truth and the one in whom all true security, guidance, and inheritance are found. He is the one who perfectly fulfills God's plan, not through deception or manipulation, but through perfect obedience to the Father, even to the point of self-sacrifice on the cross ([Philippians 2:8](/philippians/2-8 "Christ's Humiliation and Exaltation")). Through His atoning work, Jesus conquers the spiritual idolatry that enslaves humanity ([Colossians 2:8](/colossians/2-8 "Beware of empty deception")) and leads His people into the true promised land of eternal life and communion with God, a reality far surpassing any earthly inheritance or false security offered by idols ([John 14:6](/john/14-6 "Jesus is the Way, the Truth, and the Life")).

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

Leviticus 19:32

Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I [am] the LORD.

Exodus 20:12

¶ Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

Leviticus 19:3

Ye shall fear every man his mother, and his father, and keep my sabbaths: I [am] the LORD your God.

Ephesians 6:1

¶ Children, obey your parents in the Lord: for this is right.

Genesis 18:11

Now Abraham and Sarah [were] old [and] well stricken in age; [and] it ceased to be with Sarah after the manner of women.

Genesis 18:12

Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

1 Peter 2:18

Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.