Genesis 35
|
Written and compiled by Gary Kukis
|
Genesis 35:1–29
|
Jacob’s Sons/The Deaths of Rachel and Isaac
|
These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are
in the right place. If you have not, then you need to heed the words of our Lord, Who said, “For God so loved the
world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall
not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the
world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but
the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or,
uniquely-born] Son of God.” (John 3:16–18). “I am the Way and the Truth and the Life! No one comes to the
Father except through [or, by means of] Me!” (John 14:6).
Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to
fellowship with God (1John 1:8–10). If there are people around, you would name these sins silently. If there is
no one around, then it does not matter if you name them silently or whether you speak aloud.
Links to the word-by-word, verse-by-verse studies of Genesis (HTML) (PDF) (that is what this document is). This
incorporates 2 previous studies done in the book of Genesis. However, much of this material was thrown together
without careful editing. Therefore, from time to time, there will be concepts and exegetical material which will be
repeated, because there was no overall editing done once all of this material was combined.
There is a second, less complete set of weekly lessons of Genesis (HTML) (PDF). Every word of that study can
be found in the word-by-word, verse-by-verse studies.
This study makes reference to a wide-range of sources. There are quotations from doctrinal teachers, of course;
but from Catholic commentaries and from other sources as well. Wherever I found relevant truth, I quoted from
it or was inspired by it. Even though it is clear that some churches have a better concept of our reason for being
here, that does not mean that there is no truth to be found anywhere else. So, from time to time, I will quote from
John Calvin, even though I do not subscribe to 5-point Calvinism; I will quote from some Catholic sources, even
though I believe that they are very wrong regarding Mary, the pope, apostolic succession and other such doctrines.
The intention is for this to be the most thorough and accurate study of Genesis available anywhere.
Also, it is not necessary that you read the grey Hebrew exegesis tables. They are set apart from the rest of
the study so that you can easily skip over them (based upon the suggestion of a friend). However, if you ever
doubt the translation of a word, phrase or a verse, these translation tables are then available.
Preface: Genesis 35 is a chapter of milestones: (1) Jacob and his family move to Bethel; (2) Deborah, Rebekah’s
maid dies; (3) God reappears to Jacob and Jacob worships Him; (4) Rachel bears Jacob’s 12th son but then dies
during childbirth; (5) Reuben is intimate with one of Jacob’s mistresses; (6) the 12 sons of Jacob are listed; and
(7) Isaac dies.
What is remarkable is the great grace that God had given to both Jacob and Esau (recounted in this chapter and
the next). How petty and ridiculous had been their undue competition and jealousies 20 years previous.
There are many chapter commentaries on the book of Genesis. This will be the most extensive examination
of Genesis 35, where you will be able to examine in depth every word of the original text. Every attempt has been
made to make this both a complete and self-contained study. Therefore, all references, vocabulary, and related
concepts should be found within this extensive study. Easy access links to more in-depth studies of some
vocabulary words, concepts and doctrines are also provided.
Outline of Chapter 35:
Introduction
vv. 1–7 At God’s Direction, Jacob Moves his Family to Bethel
v. 8 Death and Burial of Deborah, Rebekah’s Maid
vv. 9–12 God Reappears to Jacob and Reiterates Promises Made to Abraham
vv. 13–15 Jacob Builds an Altar to Worship God
vv. 16–20 Rachel Gives Birth to a Son and then Dies
vv. 21–22c Reuben’s Sin
vv. 22d–26 The Sons of Jacob
vv. 27–29 The Death of Isaac
Summary
Addendum
Charts, Graphics and Short Doctrines:
Preface Preface
Preface Quotations
Introduction Authorship discussion
Introduction Authorship and Basic Chapter Summaries of Genesis 35–39
Introduction The Prequel of Genesis 35
Introduction The Principals of Genesis 35
Introduction The Places of Genesis 35
Introduction The Patriarchal Timeline for Genesis 35
Introduction A Synopsis of Genesis 35
Introduction Paragraph Divisions of Modern Translations for Genesis 35 (from Dr. Bob Utley)
Introduction Changes—additions and subtractions (for Genesis 35)
v.
v. 1 Map of Shechem and Bethel
v. 1 A Blast from Jacob’s Past
v.
v.
v.
v.
v.
v. 7 What Jacob Had Asked for From God/How Jacob Promised to Respond
v. 7 A Summary of the Doctrine of the City of Bethel
v. 7 The Journeys of Jacob (a map)
v. 7 The Great Reversal of Fortune in Jacob’s Life
v. 8 A Review of Genesis 35:1–7
v. 8 Reconciling Jacob Leaving Canaan with Just His Staff and Other Passages
v. 9 Jacob’s Life and His Encounters with God
v.
v. 10 God’s Appearances to Jacob
v.
v.
v.
v.
v.
v. 15 God’s 6 Appearances to Jacob
v. 15 A Map of Jacob’s Travels from Paddan-Aram to Bethel (and Beyond)
v.
v.
v.
v.
v. 18 Authorship Discussion Part II
v. 18 Benjamin is a Type of Christ
v. 18 The Parallels Between Jacob the Man and Israel the Nation
v. 18 Isaiah 53 by David H. Linden
v.
v. 20 Gloss Discussion
v. 20 Authorship and Transmission Discussion
v. 20 Later Scriptural References to Rachel
v. 20 A Review of Genesis 35:1–20
v. 20 A List of Jacob’s Wives, Mistresses and Sons (a summary on a slide)
v. 22 The 12 Tribes of Israel
v.
v.
v.
v. 26 The Sons Of Jacob/Tribes of Israel (a graphic)
v.
v.
v. 29 Isaac as a Type of Christ
v.
v.
Summary A Set of Summary Doctrines and Commentary
Summary A Summary of Genesis 35
Summary An Abbreviated Exegesis of Genesis 35
Summary The Subsections of Genesis 35
Summary An Abbreviated Exegesis of Genesis 35
Summary B. H. Carroll Summarizes Genesis 35
Summary Edersheim Summarizes Genesis 35
Summary
Addendum Why Genesis 35 is in the Word of God
Addendum What We Learn from Genesis 35
Addendum The Royal Line of Israel Goes Through Judah
Addendum Constable and Fishbane on the Chiasmos of Genesis 25:19–35:22
Addendum Tyler Williams’ Chiasmos of Genesis 25:19–35:29
Addendum Josephus’ History of this Time Period
Addendum Edersheim Summarizes Genesis 35
Addendum A Complete Translation of Genesis 35
Addendum Map of Jacob’s Travels
Addendum Doctrinal Teachers Who Have Taught Genesis 35
Addendum Word Cloud from a Reasonably Literal Paraphrase of Genesis 35
Addendum Word Cloud from Exegesis of Genesis 35
Chapters of the Bible Alluded To and/or Appropriately Exegeted with this Chapter
|
|
|
|
|
Many who read and study this chapter are 1st or 2nd generation students of R. B. Thieme, Jr., so that much of
this vocabulary is second nature. One of Bob’s contributions to theology is a fresh vocabulary along with a
number of concepts which are theologically new or reworked, yet still orthodox. Therefore, if you are unfamiliar
with his work, the definitions below will help you to fully understand all that is being said. Also, I have developed
a few new terms and concepts which require definition as well.
|
In addition, there are other more traditional yet technical theological terms which will be used and therefore
defined as well.
|
Sometimes the terms in the exegesis of this chapter are simply alluded to, without any in-depth explanation of
them. Sometimes, these terms are explained in detail and illustrated. A collection of all these terms is found
here: (HTML) (PDF) (WPD).
|
Definition of Terms
|
Gloss
|
A word or phrase added in by way of explanation by a later author (or copyist). I include
in this those people who might relay this narrative verbally. This would have been done
by a later writer or copyist.
|
Type
|
A type is a preordained representation wherein certain persons, events, and institutions
of the O.T. stand for corresponding persons, events, and institutions of the N.T. Types are
pictures or object lessons by which God has taught His redemptive plan. They are a
shadow of things to come, not the image of those things (Col. 2:17 Heb. 8:5 10:1). The
Mosaic system, for example, was a kind of kindergarten in which God's people were
trained in divine things and taught to look forward to the realities of things yet to come.
See Typology (HTML) (PDF) (WPD).
|
——————————
An Introduction to Genesis 35
I
ntroduction: In the previous chapter, a man named Shechem had raped Dinah, a daughter of Leah and Jacob.
As a result, Levi and Simeon, sons of Jacob, avenged her rape and killed all of the males related to Shechem;
and then took all their women, children and stuff as their own.
Genesis 35 is somewhat of an unusual chapter. Vv. 1–8 pretty much continue the narrative of Genesis 34. The
sons of Israel had made themselves odious in the land, so they had to move from Shechem to Bethel, as guided
by God. In v. 8, Deborah, Rebekah's nurse, dies—interestingly enough, we have never heard her name before,
so she needs to be explained and read into the picture.
God seems to appear to Jacob once again in vv. 9–15 in Bethel. Jacob is associated with Bethel twice—once
when he was leaving Canaan and 20+ years later after he had returned from Paddan-aram. This appears to be
a second encounter in Bethel with God; and God names him Israel a second time.
They left Bethel and Rachel, Jacob’s wife, will go into a hard labor. She will give birth to Benjamin, Jacob’s final
son; but she will die in the process (vv. 16–20).
Israel (Jacob) continues traveling south and Reuben, his eldest son, has sexual relations with Bilhah, has father’s
mistress. There is little editorial comment in the Bible about this incident.
This chapter ends with a list of Jacob’s 12 sons, and finally with the death of his father Isaac.
Genesis 35 is quite a hodgepodge of topics, very much as if someone is looking way back into their past and
chronicling important events which took place over a period of so many years. We have the deaths of Deborah
(Rebekah’s maid), Rachel and Isaac. However, sandwiched between these deaths are a two meetings between
Jacob and God, Reuben’s sin against his father, and a list of all Jacob’s 12 sons. Given all of this material and
the long-view perspective, it would be my guess that Joseph, Jacob’s second youngest son, recorded this
information as an adult when in Egypt. These are the highlights of the things which take place between moving
to Bethel and the death of Isaac. It would make sense that these are the sorts of things a very young Joseph
would recall from these years. He is setting the table, so to speak, for things to come.
Authorship discussion: When I first began studying this chapter, I believed that Joseph authored some of all
of it. However, this final appearance by God to Israel is something that Jacob himself would have more likely
recorded. And if he recorded that, then the material which occurs prior to this, would likely be Jacob’s writing as
well.
There are those who ascribe the authorship of the Law to several authors, most of whom lived several centuries
after Moses, did so primarily because they were predisposed to removed prophecy from that portion of the Bible.
They did not like that there would be prophecies centuries prior to those prophecies coming true. Therefore, they
concluded that this was all written sometime later by a few religious fanatics and strung together after that,
perhaps during the dispersion. On the other hand, there are the more conservative group who believes that Moses
wrote every word of the Law. Nowhere does the New Testament ascribe Mosaic authorship to Genesis; it does
to the other four books—see the Study of Inspiration (HTML) (PDF) (WPD).
Even though Jacob tells us a great deal, there is always interesting information about each incident which he
leaves out. In this chapter, God will speak to Jacob, but we have no idea how God came to speak to Jacob. Quite
often, in the past, God spoke to him through dreams.
It is the summary nature of these events which makes me think that Joseph recorded them. However, I would
view Jacob as a close second for recording these things (when someone gets older, they tend to focus on the
most important events).
Given this theory, we would expect the life of Joseph to unfold in subsequent chapters, which it does—with the
exception of Genesis 36, which gives the genealogy of Esau, who developed his family into a powerful kingdom
over these years. Since this kingdom is not far from Egypt, it would make sense that Egypt is aware of this
kingdom of Edom and of it rulers.
In any case, the events of this chapter, although significant, would have occurred within a fairly small window of
time—say over a period of 10 years. This is because Benjamin, Joseph’s younger brother, will be born; and the
next time we speak of Joseph specifically, he is 17 years old. It is almost as if Joseph is setting the stage for his
narrative (Genesis 37–50) by writing, this was the life I was born into (he does not write that; but it would be
apropos if he wrote this chapter of Genesis).
It may help to have an overview of this chapter and those to come, which will help to explain who authored
them.
|
Authorship and Basic Chapter Summaries of Genesis 35–39
|
Chapter
|
Summary
|
Author
|
Genesis 35
|
Genesis 35 picks up where Genesis 34 left off. There is no compelling
reason to see its contents as anything other than chronological (apart
from the listing of his sons).
|
Jacob
|
Genesis 36
|
Genesis 36 lists the sons of Esau and the sons of Seir. This is a
genealogical chapter which is a self-contained unit. We have studied
Jacob up until this point; this answers the question, what’s up with
Esau?
|
Esau or Jacob as
informed by Esau; or
someone with access
to genealogical
records
|
Genesis 37
|
Genesis 37 begins with Joseph at a young age, as a thorn in the side
to his brothers, and as a dreamer of dreams. His brothers sell him into
slavery, and suggest to their father that Joseph was killed by a wild
animal.
|
Joseph
|
Genesis 38
|
This is one of the oddest narratives in Scripture. It is here for a
purpose, but that purpose is not known for hundreds of years. This is
all about Judah and how he leaves his brothers and takes up with a
Canaanite woman, has children, finds a wife (Tamar) for his first son,
and then that son dies. The woman is given to his second son and
that son dies. Although Judah promises his third son to her, he does
not deliver on this promise. Sometime later, Judah’s wife dies, and he
has relations with Tamar, not realizing who she is. When she is
pregnant, he calls for her execution, when it is revealed that he is the
father.
|
Judah; or Joseph as
informed by Judah.
|
There are two points that need to be made about Genesis 38. The first is the time frame—this chapter has to
take place in the very short space of 20–22 years (unless there is some overlap with subsequent chapters).
Secondly, this chapter seems like it is thrown into Genesis without reason (like Genesis 36), but this is the line
of the Messiah, which is obviously quite significant. No one at this time has any idea that this will be the line
of David and David’s Greater Son.
|
Genesis 39
|
With Genesis 39, and throughout the rest of the book of Genesis, we
pick up with Joseph in Egypt, and his life as a slave. Genesis 39 ends
with Joseph in prison.
|
Joseph (and so the
rest of Genesis,
chapters 39–50)
|
We do not know if these chapters existed as separate traditions which were later woven into the book of
Genesis (presumably by editor Moses); or if these were written and memorized and passed along as an entire
literary unit (or some mixture of these two).
|
We should bear in mind that, prior to Moses taking a position of leadership over the people of Israel, the children
of Israel in Egypt were aware of their God (Exodus 1:17–21 2:23–25
3:7–18); as well as Abraham, Isaac, and
Jacob, and Jacob’s sons (Exodus 1:1–8 2:1 3:6). This suggests that they knew at least portions of their
heritage, if not the Scriptures themselves (which would have consisted of the books of Genesis and Job).
|
It is important to understand what has gone before.
|
The Prequel of Genesis 35
|
|
Genesis 35 will begin with
|
We need to know who the people are who populate this chapter.
|
The Principals of Genesis 35
|
Characters
|
Commentary
|
|
|
|
|
|
|
|
|
We need to know where this chapter takes place.
|
The Places of Genesis 35
|
Place
|
Description
|
|
|
|
|
|
|
|
|
The Patriarchal Timeline for Genesis 35
Legend
|
Birth or death
|
God speaks with Abraham
|
Historical incidents (most of which are related to Abraham)
|
Parenthetical dates (2065 b.c.) simply refer to taking the date assigned by the chronologist and using Scripture
to determine the next date.
|
The entire Abrahamic Timeline (HTML) (PDF) (WPD).
The entire Patriarchal Timeline (HTML) (PDF) (WPD).
|
MacDonald
(N. Berkeley
Bible)
|
Reese’s
Chronology
Bible
|
Bible Hub
|
Ages
|
Scripture
|
Event/Description
|
2234 b.c.
|
2097 b.c.
|
|
|
Genesis 11:24
|
Terah, Abram’s father, is born. Gen 11:24–26
Nahor lived 29 years and fathered Terah. After he
fathered Terah, Nahor lived 119 years and fathered
other sons and daughters. Terah lived 70 years and
fathered Abram, Nahor, and Haran.
|
|
1978 b.c.
|
|
|
Genesis 11:25
|
Death of Nahor, Abram’s uncle
|
|
1969 b.c.
|
|
Noah is
950
|
Genesis 9:28–29
|
Death of Noah
|
2164 b.c.
|
1967 b.c.
|
|
|
Genesis
11:26–27
|
Abraham (Terah’s son) and Lot (Haran’s son) born
in Ur of the Chaldeans. Abram would be the 43rd
generation from Adam. Gen 11:26 Terah lived 70
years and fathered Abram, Nahor, and Haran.
|
2078 b.c.
|
1881 b.c.
|
2080 b.c.
|
Abraham
is 86
|
Genesis
16:15–16
|
Ishmael born to Abraham and Hagar in the land of
Canaan. Gen 16:16 Abram was 86 years old when
Hagar bore Ishmael to him.
|
2064 b.c.
(2066 b.c.)
|
|
2066 b.c.
|
Abraham
is 100
|
Genesis 21:1–7
1Chronicles 1:34
|
Isaac born to Abraham. Isaac would be the 44th
generation from Adam. Gen 21:5 Abraham was
100 years old when his son Isaac was born to him.
|
|
1841–
1816 b.c.
|
|
|
Genesis
25:12–16
1Chronicles
1:29–31
|
Ishmael’s children.
|
|
1834 b.c.
1829 b.c.
(Klassen)
|
2054 b.c.
|
|
Genesis 22:1–19
|
Abraham is told by God to go to the land of Moriah
to offer up his son Isaac to God as a sacrifice. This
was a 3-day journey away. They then go to Beer-sheba, which could simply indicate that they are
returning home to Beer-sheba.
|
Treasury of Scriptural Knowledge
puts this date at 1872 b.c., based upon Antiquities by Josephus.
|
(2029 b.c.)
|
1830 b.c.
|
2030 b.c.
|
Abraham
is 137
|
Genesis 23:1–20
|
The death of Sarah. She dies in Kirjatharba, it is
Hebron, in the land of Canaan. Gen 23:1 Now
Sarah lived 127 years; these were all the years of
her life. She is buried in a cave of the field of
Machpelah before Mamre; it is Hebron, in the land
of Canaan, purchased by Abraham from the sons of
Heth.
|
(2026 b.c.)
|
|
|
|
Genesis 24:1–67
Genesis 25:20
|
Isaac (Abraham’s son) and Rebecca. Genesis
25:20 Isaac was 40 years old when he took as his
wife Rebekah daughter of Bethuel the Aramæan
from Paddan-aram, and sister of Laban the
Aramæan. At this time, Isaac is living in the Negev.
It is likely that Abraham lived there as well; or near to
there.
|
|
|
2026 b.c.
|
Isaac is
40
|
Genesis 25:20
|
Isaac marries Rebecca. Genesis 25:20
|
|
1826 b.c.
|
|
|
Genesis 25:1
|
Abraham marries Keturah. Smith puts the date at
1860 b.c.; and Treasury of Scriptural Knowledge at
1853 b.c.
|
|
|
|
|
Genesis 25:2–4
1Chronicles
1:32–33
|
Abraham’s fathers children by Keturah.
|
|
1817 b.c.
|
|
Shem is
600
|
Genesis 11:11
|
Death of Shem.
|
2004 b.c.
|
1807 b.c.
|
2006 b.c.
|
Abraham
is 160;
Isaac is
60
|
Genesis 25:19,
21–26
|
Jacob & Esau born to Isaac. Gen 25:26 After this,
his brother came out grasping Esau's heel with his
hand. So he was named Jacob. Isaac was 60 years
old when they were born. Therefore, Abraham
would be 160 years old.
|
(1991 b.c.)
|
|
|
|
Genesis 25:5–6
|
Isaac is the heir of all things that Abraham has (but,
most importantly, of the covenant of God with
Abraham).
|
1989 b.c.
|
1792 b.c.
|
1991 b.c.
|
Abraham
is 175
|
Genesis 25:7–10
|
Abraham dies. Gen 25:7 This is the length of
Abraham's life: 175 years. He is buried in the cave
of Machpelah near Mamre, in the field of Nephron
(this would be with Sarah).
|
|
|
|
|
Genesis 25:11
|
God blesses Isaac.
|
(1943 b.c.)
|
1788 b.c.
|
|
|
Genesis 25:17
|
The death of Ishmael. Gen 25:17 This is the length
of Ishmael's life: 137 years. He took his last breath
and died, and was gathered to his people.
|
|
|
|
Eber is
464
|
Genesis 11:17
|
Death of Eber.
|
|
1782 b.c.
|
1978 b.c.
|
|
Genesis
25:27–34
|
Jacob obtains Esau’s birthright for a mess of
pottage.
|
|
1782 b.c.
1740 b.c.
(Klassen)
|
|
|
Genesis 26:1–5
|
A famine in the land; God renews covenant with
Isaac at Gerar.
|
|
|
|
|
Genesis 26:6–10
|
Rebecca and Isaac in Gerar.
|
|
|
|
|
Genesis
26:11–16
|
Isaac is blessed by God in Gerar.
|
|
1782 b.c.
1735 b.c.
(Klassen)
|
|
|
Genesis
26:17–22
|
Strife between Isaac and Philistines in and near
Gerar.
|
|
1767 b.c.
|
|
|
Genesis
26:34–35
|
Esau marries two Canaanite women.
|
|
1757–
1739 b.c.
1733 b.c.
(Klassen)
|
|
|
Genesis
26:23–25
|
Isaac makes an altar in Beer-sheba.
|
(1943 b.c.)
|
1744 b.c.
|
|
Ishmael is
137
|
Genesis
25:17–18
|
The death of Ishmael.
|
|
1738 b.c.
c 1732 b.c.
(Klassen)
|
1977 b.c.
|
|
Genesis
26:26–33
|
Isaac’s alliance with Abimelech at Beersheba.
|
(1929 b.c.)
|
1737 b.c.
1730 b.c.
(Klassen)
|
1929 b.c.
|
|
Genesis 27:1–46
|
Jacob by deception receives a final blessing from
Isaac that was meant for Esau.
|
|
|
|
|
Genesis 28:1–5
|
Jacob goes to his Uncle Laban’s home in Padan-aram for a wife.
|
|
|
1928 b.c.
|
|
Genesis
28:10–22
|
Jacob’s dream; God speaks to Jacob.
|
|
|
|
|
Genesis 28:6–9
|
Esau marries a daughter of Ishmael.
|
|
|
1906 b.c.
(For
descendants)
|
|
Genesis 36:1–42
|
Esau’s marriages and descendants.
|
|
1736 b.c.
1730 b.c.
(Klassen)
|
1928 b.c.
|
|
Genesis 29:1–14
|
Jacob in Haran (Charan).
|
|
1736–
1729 b.c.
1730–
1723 b.c.
(Klassen)
|
|
|
Genesis
29:15–20
|
Jacob works 7 years to marry Rachel, but is
deceived by Laban, and Jacob marries Leah, her
older sister.
|
|
1729 b.c.
1724 b.c.
(Klassen)
|
1921 b.c.
|
|
Genesis
29:21–31
|
Jacob marries Rachel
|
(1915 b.c.)
|
1729–
1716 b.c.
1723–
1710 b.c.
(Klassen)
|
1921 b.c.
1916 b.c.
(Rachel
bears
Joseph)
|
|
Genesis
29:32–34
Genesis 30:1–6
Genesis 29:35
Genesis 30:9,
7–8, 10–24
|
Jacob has 12 children by his wives, Rachel and
Leah; and by their personal servants as well. Reese
breaks the timeline down in smaller increments in
his book.
|
1915 b.c.
|
|
|
|
Genesis
|
Joseph is born.
|
|
1711 b.c.
|
|
|
Genesis
36:31–33
1Chronicles
1:43–44
Genesis
26:34–39
1Chronicles
1:45–50
Genesis
36:40–43
1Chronicles
1:51–54
|
The kings of Edom.
|
(1909 b.c.)
|
1716 b.c.
1710 b.c.
(Klassen)
|
|
|
Genesis
30:25–43
Genesis 31:1–16
|
Jacob’s final years with Laban.
|
|
|
|
|
Genesis
31:17–55
|
Jacob’s departure from Laban.
|
|
|
1908 b.c.
|
|
Genesis 32:1–23
|
Jacob returns to Canaan.
|
|
|
1906 b.c.
|
|
Genesis
32:24–32
Genesis 35:10
|
Jacob wrestles with the angel.
|
|
|
1906 b.c.
|
|
Genesis 33:1–16
|
Jacob meets Esau face to face.
|
|
1715 b.c.
1710 b.c.
(Klassen)
|
1906 b.c.
|
|
Genesis
33:17–20
|
The resumption of Jacob’s journey.
|
|
1711–
1708 b.c.
1706–
1705 b.c.
(Klassen)
|
|
|
Genesis 38:1–5
1Chronicles 2:3
|
Judah fathers 3 sons.
|
|
1700 b.c.
1687 b.c.
(Klassen)
|
1906 b.c.
|
|
Genesis 34:1–31
|
Dinah, daughter of Judah, is defiled.
|
|
|
1906 b.c.
|
|
Genesis 35:1–15
|
Jacob returns to Bethel.
|
|
1700 b.c.
1710 b.c.
(Klassen)
|
1903 b.c.
|
|
Genesis
35:16–19 48:7
35:20–22
|
Rachel dies when giving birth to Benjamin.
|
(1898 b.c.)
|
|
|
|
Genesis 35:27
37:1
|
The return to Hebron.
|
|
1699 b.c.
|
|
Joseph is
17
|
Genesis 37:2–11
|
Joseph—his early days and his dreams.
|
|
|
|
|
Genesis
37:12–35
|
Joseph in Shechem and Dothan.
|
1897 b.c.
|
|
1898 b.c.
|
|
Genesis 37:36
39:1
|
Joseph is sold into slavery, to end up in Egypt.
|
|
c1699–
1690 b.c.
|
1898 b.c.
|
|
Genesis 39:2–6
|
Joseph enjoys prosperity in Egypt.
|
|
c1695 b.c.
1707 b.c.
(Klassen)
|
1898 b.c.
|
|
Genesis 38:6–11
|
Judah and Tamar.
|
|
1692 b.c.
|
|
|
Genesis
38:12–26
|
Judah’s wife dies.
|
|
1692 b.c.
1691 b.c.
(Klassen)
|
|
|
Genesis
38:27–30
1Chronicles 2:4
|
The birth of Pharez, the 41st generation from Adam.
|
|
c1690 b.c.
1689 b.c.
(Klassen)
|
1889 b.c.
|
|
Genesis 39:7–19
|
Joseph flees adultery.
|
|
|
1889 b.c.
|
|
Genesis
39:20–23
|
Joseph is put into jail; yet prospers in jail.
|
(1887 b.c.)
|
1688 b.c.
|
1887 b.c.
|
|
Genesis 40:1–23
|
Joseph gives the interpretation of the dreams of the
baker and the butler.
|
1884 b.c.
|
1687 b.c.
|
|
Isaac is
180
|
Genesis
35:28–29
|
The death of Isaac. Now the days of Isaac were 180
years. (Genesis 35:28)
|
(1885 b.c.)
|
1686 b.c.
|
1886 b.c.
|
|
Genesis 41:1–37
|
Joseph interprets the Pharaoh’s dream.
|
|
|
1886 b.c.
|
|
Genesis
41:38–44
|
Joseph is made governor.
|
|
|
|
|
Genesis 41:45
|
Joseph marries Asenath.
|
1884 b.c.
|
1686–
1679 b.c.
|
1886 b.c.
(Beginning)
|
|
Genesis
41:46–49
|
The 7 years of plenty.
|
|
1685–
1683 b.c.
|
|
|
Genesis
41:50–53
|
Sons are born to Joseph.
|
|
1685–
1681 b.c.
|
|
|
Exodus 6:16
Num. 3:17
1Chronicles 6:1,
16
|
The descendants of Levi are born.
|
|
1679–
1672 b.c.
|
1875 b.c.
|
|
Genesis
41:54–57
|
The seven years of famine.
|
(1876 b.c.)
|
1678 b.c.
1677 b.c.
(Klassen)
|
1875 b.c.
|
|
Genesis
42:1–44:34
|
Joseph provides his family with food.
|
|
|
1875 b.c.
|
|
Genesis 45:1–15
|
Joseph reveals himself to his brothers.
|
|
|
1875 b.c.
|
|
Genesis
45:16–28
|
Jacob hears that his son, Joseph, is still alive, and
he prepares to travel to Egypt himself.
|
|
1677 b.c.
|
|
|
Ruth 4:18
1Chronicles 2:5
|
Birth of Hezron, the 40th generation.
|
1873 b.c.
|
1677 b.c.
|
1875 b.c.
|
|
Genesis 46:1–7,
28
|
Jacob goes to Egypt after God’s assurance in
Beersheba.
|
|
|
1875 b.c.
|
Jacob is
130
|
Genesis 46:8–27
Exodus 1:1–5
|
Summary of the 70 who came to Egypt. Compare
Genesis 47:8–9 and 46:27 for Jacob’s age.
|
|
|
1875 b.c.
|
|
Genesis
46:29–34
47:1–12
|
The people of Joseph are established in Egypt.
|
|
1676–
1675 b.c.
|
|
|
Genesis
47:13–21
|
Joseph continues as prime minister in Egypt,
exercising wise leadership during the famine.
|
|
|
|
|
Genesis
47:22–26
|
The land of the priests in Egypt.
|
|
1672–
1593 b.c.
|
|
|
1Chronicles
2:6–8
|
Zerah, the brother of Pharez, and his descendants.
|
|
1671 b.c.
1660 b.c.
(Klassen)
|
|
|
Genesis 48:1–22
|
Blessings to Manasseh and Ephraim.
|
|
1660 b.c.
1665 b.c.
(Klassen)
|
|
|
|
Birth of Berith to Ephraim.
|
|
|
|
|
Genesis
47:28–31
|
The last days of Jacob; his charge to Joseph.
|
|
|
1859 b.c.
|
|
Genesis 49:1–32
|
Jacob speaks to his sons, giving them their final
blessings and encouraging them.
|
1857 b.c.
|
1660 b.c.
|
1859 b.c.
|
Jacob is
147
|
Genesis 49:33
|
The death of Jacob.
|
|
|
1859 b.c.
|
|
Genesis 50:1–14
|
The burial of Jacob.
|
|
|
|
|
Genesis
50:15–21
|
The fears of Joseph’s brothers after the death of
Jacob.
|
|
1638 b.c.
1644 b.c.
(Klassen)
|
|
|
|
Birth of Resheph (who is in the line between
Ephraim and Joshua).
|
|
1625 b.c.
1620 b.c.
(Klassen)
|
|
|
Num. 26:58
|
Birth of Aram (Levi’s grandson and Moses’ father.
|
|
1623 b.c.
1604 b.c.
(Klassen)
|
|
|
|
The birth of Ram, the 39th generation.
|
|
1615 b.c.
1625 b.c.
(Klassen)
|
|
|
|
The birth of Telah, in the line between Ephraim and
Joshua.
|
|
|
|
|
Genesis
50:22–23
|
Joseph’s last days.
|
|
1606 b.c.
|
|
|
Genesis
50:24–25
|
Joseph’s last words.
|
1805 b.c.
(1805 b.c.)
|
|
1806 b.c.
|
Joseph is
110
|
Genesis 50:26
Exodus 1:6
|
The death of Joseph. His brothers also die.
|
|
1606–
1462 b.c.
|
|
|
Genesis 47:27
Exodus 1:7
|
The population explosion among the Jews living in
Egypt.
|
Bibliography
|
MacDonald’s timeline is from: http://www.bibleistrue.com/qna/qna63.htm accessed October 11, 2011 and August
12, 2014. Included in MacDonald’s timeline is a timeline for Egypt interspersed.
|
See http://www.bibleistrue.com/qna/qna63dating.htm for his justification of his timeline.
The Bible Hub timeline (accessed January 11, 2015) appears to be pretty thorough, but no one specifically is credited.
|
From: http://www.christianshepherd.org/bible_study_guides/abram_to_the_exodus.pdf (Christian shepherd).
This source believes that the Jews live only a short time in Egypt (210 years).
|
The Reese Chronological Bible; KJV translation; Editor: Edward Reese; ©1977 by Edward Reese and Klassen’s dating
system ©1975 by Frank R. Klassen; Ⓟ1980 by Bethany House Publishers, South Minneapolis, MN; pp. 18–19, 54–74.
The Modern Language Bible (The New Berkeley Version), Revised Edition; ©1969 by Hendrickson Publishers, Inc.;
pp. 10–54.
|
Here is what to expect from Genesis 35:
|
A Synopsis of Genesis 35
|
|
|
|
|
Like all chapters of the Word of God, you need more than just the simple plot outline to understand what God
wants us to know.
|
God was absent from the very morally ambiguous chapter of Genesis 34. However, God will return and speak
to Jacob in this chapter.
The first title is often applicable to the entire chapter (although it may pertain just to the verses which follow it
to the next section heading).
|
Obviously, there are a great many subjects covered in Genesis 35. Interestingly enough, the NKJV, the TEV
and the NJB are almost identical. Only the NASB seemed to catch the significance of Jacob’s new name
(enough to consider it to have a subtitle).
|
Paragraph Divisions of Modern Translations for Genesis 35 (from Dr. Bob Utley)
|
NASB
|
NKJV
|
NRSV
|
TEV
|
NJB (FOLLOWS MT)
|
Jacob Moves to
Bethel
|
Jacob's Return to
Bethel
|
Jacob's Journey from
Shechem to Mamre
|
God Blesses Jacob
at Bethel
|
Jacob at Bethel
|
Genesis 35:1-4
|
Genesis 35:1-4
|
Genesis 35:1-4
|
Genesis 35:1
|
Genesis 35:1
|
|
Genesis 35:5-7
|
|
Genesis 35:2-4
|
Genesis 35:2-5
|
Genesis 35:5-8
|
Genesis 35:8
|
Genesis 35:5-8
|
Genesis 35:5-8
|
Genesis 35:6-8
|
Jacob Is Named
Israel
|
|
|
|
|
Genesis 35:9-15
|
Genesis 35:9-15
|
Genesis 35:9-15
|
Genesis 35:9-15
|
Genesis 35:9-10
|
(Genesis 35:10)
|
|
|
|
Genesis 35:11-13
|
(Genesis 35:11-12)
|
|
|
|
Genesis 35:14-15
|
|
Death of Rachel
|
|
The Death of Rachel
|
The Birth of Benjamin
and Death of Rachel
|
Genesis 35:16-21
|
Genesis 35:16-20
|
Genesis 35:16-21
|
Genesis 35:16-18
|
Genesis 35:16-20
|
|
|
|
Genesis 35:19-21
|
Reuben's Incest
|
Genesis 35:22 a
|
Genesis 35:21-22
|
Genesis 35:22 a
|
|
Genesis 35:21-22 a
|
The Sons of Israel
|
Jacob's Twelve Sons
|
|
The Sons of Jacob
|
The Twelve Sons of
Jacob
|
|
|
|
Genesis 35:22 a
|
|
Genesis 35:22-26
|
|
Genesis 35:22-26
|
Genesis 35:22-26
|
Genesis 35:22-26
|
|
Genesis 35:23-26
|
|
|
|
|
Death of Isaac
|
|
The Death of Isaac
|
The Death of Isaac
|
Genesis 35:27
|
Genesis 35:27-29
|
Genesis 35:27-29
|
Genesis 35:27-29
|
Genesis 35:27-29
|
Genesis 35:28-29
|
|
|
|
|
Changes—additions and subtractions (for Genesis 35):
I began to incorporate the Casual English Bible into the translations.
At the end of the exegesis of every verse, I will make certain that there is a Kukis mostly literal translation and a
Kukis paraphrase, both of them marked as such.
I have decided to add spacing between the translation and the commentary.
I drew from hundreds of sources for this chapter. I literally stand on the shoulders of thousands of men in order
to put this document together.
We also have a changing of the guard, if you will, at the end of chapter 35 (Jacob's sons are mentioned in full; and
Isaac's death is recorded). We know that this will be an eventful chapter because Scofield's notes go from being
⅛ of a page to ⅓ of a page.
The chapter breaks are man-made and not inspired by God (ditto for the divisions of the verses). Chapter 34
should not have stopped here, necessarily. Jacob and his family are leaving Shechem because of the incident
of the previous chapter and traveling south to Bethel. Shechem is Northwest of the Dead Sea and Bethel is 30
miles south of there, still slightly Northwest of the Dead Sea. This is not far enough away from Shechem;
however, they will stop there for a short time.
——————————
At God's Direction, Jacob Moves his Family to Bethel
Kukis slavishly literal:
|
|
Kukis moderately literal:
|
And so says Elohim unto Jacob, “Arise; go up
[to] Bethel and live there and make there an
altar to the ʾĚl, the One appearing unto you in
your fleeing from faces of Esau your brother.”
|
Genesis
35:1
|
Elohim said to Jacob, “Arise [and] go up [to]
Bethel and live there. Construct an altar there
to ʾĚl, the One Who appeared to you when you
fled from Esau your brother.
|
Kukis not-so-literal paraphrase:
|
God said to Jacob, “Rise up and go to Bethel and live there. Build an altar there to God, the One Who
appeared to you after you fled from Esau your brother.
|
Here is how others have translated this verse:
Ancient texts: Note: I compare the Hebrew text to English translations of the Latin, Syriac and
Greek texts, using the Douay-Rheims translation
; George Lamsa’s translation, and
Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W.
Esposito, respectively. I often update these texts with non-substantive changes
(e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead
of Brenton’s translation, because it updates the English text.
The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since
this translation was made before the textual criticism had been developed into a
science and because different books appear to be translated by different men, the
Greek translation can sometimes be very uneven.
When there are serious disparities between my translation and Brenton’s (or the
text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the
LXX) to see if a substantive difference actually exists (and I reflect these changes
in the English rendering of the Greek text). I use the Greek LXX with Strong’s
numbers and morphology available for e-sword. The only problem with this
resource (which is a problem for similar resources) is, there is no way to further
explore Greek verbs which are not found in the New Testament. Although I usually
quote the Complete Apostles’ Bible here, I have begun to make changes in the
translation when their translation conflicts with the Greek and note what those
changes are.
The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted
(the original Hebrew text lacked vowels). We take the Masoretic text to be the text
closest to the original. However, differences between the Masoretic text and the
Greek, Latin and Syriac are worth noting and, once in a great while, represent a
more accurate text possessed by those other ancient translators.
In general, the Latin text is an outstanding translation from the Hebrew text into
Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not
read Latin—apart from some very obvious words—so I am dependent upon the
English translation of the Latin (principally, the Douay-Rheims translation).
Underlined words indicate differences in the text.
Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in
the scroll due to various types of damage. Underlined words or phrases are those
in the Dead Sea Scrolls but not in the Masoretic text.
I will only list the translation from the Dead Sea Scrolls if it exists and if it is different
from the Masoretic text.
The Targum of Onkelos is actually the Pentateuchal Targumim, which are The
Targums of Onkelos and Jonathan Ben Uzziel. On the Pentateuch With The
Fragments of the Jerusalem Targum From the Chaldee by J. W. Etheridge, M.A.
From http://www.becomingjewish.org/texts/targum/onkelos_genesis.html and
first published in 1862.
The very fact that we have ancient Greek, Latin, Syriac and Arabic translations of
the Bible testifies to its accuracy. There may be a difference word or phrase here
or there; the Greek may have a singular where the Hebrew has a plural, but there
is no set of doctrines in the Latin Bible which are any different from those found in
the Greek Bible or the Syriac Bible. These different cultures when they chose to
translate the Bible chose to translate it as accurately as possible. Where human
viewpoint would expect to find doctrinal differences between the Bible of the
Hebrews, of the Greeks or of the Romans, no such differences exist.
Ancient texts:
Masoretic Text (Hebrew) And so says Elohim unto Jacob, “Arise; go up [to] Bethel and live there and make
there an altar to the ʾĚl, the One appearing unto you in your fleeing from faces of
Esau your brother.”
argum (trans. Etheridge) And the Lord said to Jakob, Arise, go up to Bethel and dwell there, and make there
an altar unto Eloha, who revealed Himself to you in your flight from before Esau
your brother.
Latin Vulgate In the mean time God said to Jacob: Arise and go up to Bethel, and dwell there, and
make there an altar to God, who appeared to thee when thou didst flee from Esau,
thy brother.
Peshitta (Syriac) AND God said to Jacob, Arise, go up to Beth-el, and dwell there; and build there an
altar to God, who appeared to you when you fled from the presence of your brother
Esau.
Septuagint (Greek) And God said to Jacob, Arise, go up to Bethel, and dwell there; and make there an
altar to the God that appeared to you, when you fled from the face of Esau your
brother.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And God said to Jacob, Go up now to Beth-el and make your living-place there: and
put up an altar there to the God who came to you when you were in flight from your
brother Esau.
Easy English Jacob goes home and Isaac dies
God said to Jacob, `Get up. Go to Bethel and live there. When you ran away from
your brother Esau, you saw God. Now make an *altar there for God's honour.'
Easy-to-Read Version God said to Jacob, “Go to the town of Bethel [This name means "God’s house."].
Live there and make an altar [A stone table used for burning sacrifices that were
offered as gifts to God.] for worship. Remember El [A Hebrew name for God.], the
God who appeared [God often used special shapes so people could see him.
Sometimes he was like a man, an angel, a fire, or a bright light.] to you there when
you were running away from your brother Esau. Make your altar to worship that God
there.”
The Message God spoke to Jacob: "Go back to Bethel. Stay there and build an altar to the God
who revealed himself to you when you were running for your life from your brother
Esau."
NIRV Jacob Returns to Bethel
Then God said to Jacob, "Go up to Bethel and live there. Build an altar there to
honor me. That's where I appeared to you when you were running away from your
brother Esau."
Thought-for-thought translations; paraphrases:
Common English Bible Jacob establishes worship at Bethel
God said to Jacob, "Get up, go to Bethel, and live there. Build an altar there to the
God who appeared to you when you ran away from your brother Esau."
Contemporary English V. God told Jacob, "Return to Bethel, where I appeared to you when you were running
from your brother Esau. Make your home there and build an altar for me."
The Living Bible "Move on to Bethel now, and settle there," God said to Jacob, "and build an altar to
worship me-the God who appeared to you when you fled from your brother Esau."
Names of God Bible Jacob's Fifth Encounter with God
Then Elohim said to Jacob, "Go to Bethel and live there. Make an altar there. I am
the El who appeared to you when you were fleeing from your brother Esau."
New Berkeley Version God said the Jacob: Get ready! Move up to Bethel; settle there and build there an
altar to God, who appeared to you when you were fleeing from your brother Esau.
New Life Version God said to Jacob, "Get ready and go to Bethel to live. Make an altar there to God,
Who showed Himself to you when you ran away from your brother Esau."
New Living Translation Jacob's Return to Bethel
Then God said to Jacob, "Get ready and move to Bethel and settle there. Build an
altar there to the God who appeared to you when you fled from your brother, Esau."
Partially literal and partially paraphrased translations:
American English Bible Then God told Jacob: 'Get up and go up to the place [you named] BethEl, and live
there. Then build an altar to the God that appeared to you there, when you were
running from your brother Esau.'
Beck’s American Translation At Bethel
God told Jacob, “Go up to Bethel, stay there, and build an altar there to God, whom
you saw when you fled from your brother Esau.”
International Standard V Jacob Moves to Bethel
Later, God told Jacob, "Get up, move to Bethel, and live there. Build an altar to the
God who appeared to you when you were fleeing from your brother Esau."
New Advent (Knox)Bible In the meanwhile, too, God had said to Jacob, Bestir thyself, go up to Bethel, and
make thy dwelling there; there build an altar to the God who revealed himself to
thee when thou wast in flight from thy brother Esau.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear God said to Jacob, "Rise and ascend to Bethel to dwell there. Make there an altar
to the God you saw when you disappeared from the face of Esau your brother."
Conservapedia God said to Jacob, "Rise, go up to Bethel. Live there and make there an altar to
God, Who appeared to you when you ran away from your brother Esau." Bethel
literally means "house of God." This was the location of Jacob's stairway dream.
Ferar-Fenton Bible GOD afterwards said to Jacob ` Arise; go to Beth-el and reside, and make an altar
there to the GOD who appeared to you in your flight from your brother Esau.
Lexham English Bible Jacob Goes Back to Bethel
And God said to Jacob, "Arise, go up to Bethel and dwell there, and make an altar
to the God who appeared to you when you fled from before Esau your brother.".
Translation for Translators Jacob and his family returned to Bethel
Some time later, God said to Jacob, "Go up to Bethel, and live there. Build an altar
to worship me, God, who appeared to you when you were fleeing from your older
brother Esau."
Catholic Bibles:
Christian Community (1988) Jacob at Bethel
God said to Jacob, “Go up to Bethel and settle there. Build an altar there to God
who appeared to you when you were fleeing from your brother Esau.”
The Heritage Bible And God said to Jacob, Rise up, ascend to Bethel, and dwell there; and make there
an altar to God who appeared to you when you fled from the face of Esau, your
brother.
New American Bible (2011)
Bethel Revisited.
God said to Jacob: Go up now to Bethel. Settle there and build an altar there to the
God who appeared to you when you were fleeing from your brother Esau [Genesis
28:12-13.]. [35:1-7] Jacob returns to Bethel and founds the sanctuary, an event that
forms a "bookend" to the first visit to Bethel in 28:10-22. To enter the Lord's
sanctuary, one must purify oneself and get rid of all signs of allegiance to other
gods (Jos 24:23; Jgs 10:16). Jacob also seems to initiate the custom of making a
pilgrimage to Bethel (see Ps 122:1 and Is 2:3, 5).
New Jerusalem Bible God said to Jacob, 'Move on, go to Bethel and settle there. Make an altar there for
the God who appeared to you when you were fleeing from your brother Esau.'
Revised English Bible GOD said to Jacob, "Go up now to Bethel and, when you have settled there, erect
an altar to the God who appeared to you when you fled from your brother Esau."
Jewish/Hebrew Names Bibles:
exeGeses companion Bible YAAQOV MOVES TO BETH EL
And Elohim says to Yaaqov, Rise,
ascend to Beth El and settle there:
and work there a sacrifice altar to El;
who was seen by you
when you fled the face of Esav your brother.
Hebraic Transliteration And Elohim (אלהים) said to Ya'akov:
Arise, go up to Beit-El, and dwell there: and make there an altar to EL, that
appeared to you when you fleddest from the face of Esav your brother
.
Kaplan Translation Preparations for Beth Eternal life
God said to Jacob, 'Set out and go up to Beth El. Remain there and make an altar
to [Me], the God who appeared to you when you were fleeing from your brother
Esau.' Jerusalem was 32 miles south of Shechem, while Bethel was 19 miles
south. The expression 'go up' is used since Jerusalem is higher than Shechem.
Note from Genesis 28:19: We render this Beth El instead of Bethel. According to
many authorities, Jacob was lying on the place of the Holy of Holies in Jerusalem
(Pesachim 88a; Pirkey Rabbi Eliezer 35; Ramban). Hence, it was literally the 'gate
of heaven' (see Jerusalem, Eye of the Universe, p. 50). From Beer-sheba to
Jerusalem is 42 miles, a good day's journey (see note on Genesis 30:36).
According to others, however, this was the Bethel which was Abraham's first home
in the Holy Land (Genesis 12:8).
The Kaplan Translation, particularly in Exodus through Deuteronomy, takes note of
historic rabbinic opinions.
Orthodox Jewish Bible And Elohim said unto Ya'akov, Arise, go up to Beit-El, and settle there; and make
there a Mizbe'ach unto El (G-d) that appeared unto thee when thou didst flee from
the face of Esav achicha.
Restored Names Version And Elohiym said to Ya'aqob, "Arise! Go up to Bayith-El and dwell there and make
an altar there to El who appeared to you when you fled from the face of Esaw your
brother."
The Scriptures 1998 And Elohim said to Yaʽaqo, “Arise, go up to Bĕyth Ěl and dwell there. And make
an altar there to Ěl who appeared to you when you fled from the face of Ěsaw your
brother.”
Expanded/Embellished Bibles:
The Amplified Bible And God said to Jacob, Arise, go up to Bethel and dwell there. And make there an
altar to God Who appeared to you [in a distinct manifestation] when you fled from
the presence of Esau your brother.
The Expanded Bible Jacob in Bethel
God said to Jacob, "·Go [LRise up and go up] to the city of Bethel [12:8] and live
there. Make an altar to the God who appeared to you there when you were ·running
away [fleeing] from your brother Esau [28:1-22].".
Kretzmann’s Commentary Jacob Moves to Bethel
And God said unto Jacob, Arise, go up to Bethel, and dwell there; and make there
an altar unto God, that appeared unto thee when thou fleddest from the face of
Esau, thy brother. Ten full years had now elapsed since Jacob had returned from
Mesopotamia, and still he had not fulfilled the special vow of Bethel, Genesis
28:20-22. Cf Genesis 31:13. Whether it had been a matter of precaution against
a mingling with the Edomites or simply tardiness on Jacob's part, the Lord, at any
rate, found it necessary to remind him of his vow, in which he had promised the
erection of an altar unto God, who had appeared to him at Bethel.
NET Bible® The Return to Bethel
Then God said to Jacob, "Go up at once [Heb "arise, go up." The first imperative
gives the command a sense of urgency.] to Bethel and live there. Make an altar
there to God, who appeared to you when you fled from your brother Esau [God is
calling on Jacob to fulfill his vow he made when he fled from.Esau (see Gen
28:20-22).]." When it comes to making an actual material change to the text, the
NET Bible® is pretty good about indicating this. Since most of these corrections will
be clear in the more literal translations below and within the Hebrew exegesis itself,
I will not continue to list every NET Bible® footnote. Some of their notes will be
reproduced in the exegesis of the chapter.
The Voice
|
Genesis is filled with moral failures and ethical dilemmas, the kinds of things that
happen in real life. Abraham's children are not perfect people; they-like the rest of
us-are deeply flawed and conflicted over the tough moral choices we all have to
make. After Dinah is forcibly raped, what are her brothers to do to protect her and
restore their family honor? How is justice to be done? How can they make things
right? These are important questions. The desire to protect those you love and to
make things right is a noble impulse, but ignoble deeds follow. Skilled in
deception, her brothers use circumcision-their covenant obligation-to temporarily
disable the men and make them vulnerable to attack. After the carnage, Jacob,
the older, wiser head of the family, knows the score: actions like these have
consequences. Violence only breeds more violence. If they are to survive, they
must leave . . . soon.
|
|
God (to Jacob): Get up, go back to Bethel, and settle there. Build an altar to Me,
to the God who appeared to you when you ran away from your brother, Esau.
|
Literal, almost word-for-word, renderings:
Concordant Literal Version And saying is the Elohim to Jacob, "Rise, go up to the place at Beth-El and dwell
there, and make there an altar to El Who appeared to you when you ran away from
the face of Esau, your brother.”
English Standard V. – UK God Blesses and Renames Jacob
God said to Jacob, "Arise, go up to Bethel and dwell there. Make an altar there to
the God who appeared to you when you fled from your brother Esau."
NASB Jacob Moves to Bethel
Then God said to Jacob, "Arise, go up to Bethel and live [Lit dwell] there, and make
an altar there to God, who appeared to you when you fled from [Lit from the face of]
your brother Esau.".
New European Version Jacob Quits Pagan Gods
God said to Jacob, Arise, go up to Bethel, and live there. Make there an altar to
God, who appeared to you when you fled from the face of Esau your brother.
New King James Version Jacob's Return to Bethel
Then God said to Jacob, "Arise, go up to Bethel and dwell there; and make an altar
there to God, who appeared to you when you fled from the face of Esau your
brother."
World English Bible God said to Jacob, "Arise, go up to Bethel, and live there. Make there an altar to
God, who appeared to you when you fled from the face of Esau your brother."
Young’s Updated LT And God says unto Jacob, “Rise, go up to Bethel, and dwell there, and make there
an altar to God, who appeared unto you in your fleeing from the face of Esau your
brother.”
The gist of this verse: God tells Jacob to rise up and go to Bethel and live there, and make an altar there.
This is where God appeared to Jacob before.
Genesis 35:1a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר)
[pronounced aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
|
Strong's #430
BDB #43
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
Interestingly enough, Jacob’s name is found in Genesis 28:1 29:1 30:1 31:1 32:1 33:1 34:1 35:1.
|
Translation: Elohim said to Jacob,...
We know of two relatively recent occurrences when God has appeared to Jacob. God told him to leave Laban
and return to the Land of Promise, which would have been perhaps 20 years ago; and now God is speaking to
him again.
At this point, it does not appear that Jacob has seen his father Isaac.
Genesis 35:1b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
qûwm (קוּם)
[pronounced koom]
|
stand, rise up, arise, get up
|
2nd person masculine
singular, Qal imperative
|
Strong’s #6965
BDB #877
|
ʿâlâh (עָלָה)
[pronounced ģaw-LAWH]
|
go up, ascend, come up, rise, to
climb
|
2nd person masculine
singular, Qal imperative
|
Strong's #5927
BDB #748
|
Bêyth-ʾêl (אֵל בֵּית)
[pronounced bayth-AYHL]
|
house of God; transliterated
Bethel
|
masculine proper noun
|
Strong’s #1008
BDB #110
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
yâshab (יָשַב)
[pronounced yaw-SHAHBV]
|
remain, stay; dwell, live, reside;
sit
|
2nd person masculine
singular, Qal imperative
|
Strong's #3427
BDB #442
|
shâm (שָם) [pronounced
shawm]
|
there; at that time, then; therein,
in that thing
|
adverb of place
|
Strong’s #8033
BDB #1027
|
Translation: ...“Arise [and] go up [to] Bethel and live there...
Bethel is a bit north of Jerusalem. It means House of God.
It is not clear at first just how close Genesis 34 is to Genesis 35 in time. Did Jacob’s sons kill the males of
Shechem and take their stuff; and God came to Jacob and said, “Here’s where I want you to move to next”? Or
is this simply the next significant set of events in the lives of Jacob and his family, taking place perhaps a few
years later? Let’s look at a map:
Map of Shechem and Bethel; from bible-
history.com; accessed November 23, 2015 (only
a portion of the map is reproduced). Bethel is
about 20 miles due south of Shechem.
Logically, because these cities are so close (by our
terms), God’s command to Jacob probably
occurred right after the events of Genesis 34. We
might surmise that Jacob, worried about the
jackpot his sons had landed him in, prayed to God,
saying, “My sons have killed the men of Shechem
and have taken their substance. What can I do?
Will the people of the land find out and kill us?”
And God says to him, “Get up and go to Bethel.”
The manner in which God spoke to Jacob is not
revealed, but throughout Jacob’s section of
Genesis, there always appear to be a number of
unanswered questions.
I am only making an educated guess about this—that these events are close together in time and that God is
responding to a prayer from Jacob. This does appear to fit together reasonably well, given the proximity of
Shechem and Bethel.
So that there is no misunderstanding, the Bible does not justify what Jacob’s sons Levi and Simeon did in the
previous chapter. It is possible that all of Shechem (the city) would have gathered around Shechem (the king’s
first son), but the sons of Jacob used duplicity and murder instead to deal with what happened.
One thing which ought to be clear: Jacob and his sons are undeserving of God’s grace. There will be various
points throughout the history of the Jewish people where it is clear, they do not deserve what God does for them
or what God promises to them.
The three patriarchs, Abraham, Isaac and Jacob did a lot of traveling. They always lived in tents which is
analogous to our living in the world in our temporary habitations, or bodies. Our home is in heaven and we dwell
in tabernacles (tents; temporary dwellings) as the patriarchs did. Jacob has lived in Bethel and has traveled north
to flee from Esau and now he is returning to this area again. Jacob recognizes that there is one God and one God
only; so he requires that all of the idols be gotten rid of. He has picked up people from all different kinds of
cultures and under his roof (actually, within his compound), he has the right to require that idolatry be removed
from his home.
So God speaks to Jacob and tells him to move:
Genesis 35:1c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâsâh (עָשָֹה)
[pronounced ģaw-SAWH]
|
do, make, construct, fashion,
form, prepare, manufacture
|
2nd person masculine
singular, Qal imperative
|
Strong's #6213
BDB #793
|
shâm (שָם) [pronounced
shawm]
|
there; at that time, then; therein,
in that thing
|
adverb of place
|
Strong’s #8033
BDB #1027
|
mizebêach (מִזְבֵּחַ)
[pronounced miz-BAY-ahkh]
|
altar; possibly monument
|
masculine singular noun
|
Strong’s #4196
BDB #258
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾÊl (אֵל) [pronounced
ALE]
|
God, god, mighty one, strong,
hero; transliterated El
|
masculine singular noun
with the definite article
|
Strong’s #410
BDB #42
|
Translation: Construct an altar there to the ʾĚl,...
God tells Jacob to build an altar to him. The primary thing done with an altar is the offering of animal sacrifices
to God.
These altars are a testimony to the Person and Character of the God of Abraham.
Genesis 35:1d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
râʾâh (רָאָה)
[pronounced raw-AWH]
|
being seen, being visible to;
letting oneself be seen,
appearance
|
Niphal participle
|
Strong's #7200
BDB #906
|
Interestingly enough, just as Jacob’s name began most every chapter for many chapters, this word is found at
the beginning of most chapters as well. It is found in Genesis 26:2 27:1 28:6 29:2 30:1 31:2 32:2 33:1
34:1 35:1.
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied) with the
2nd person masculine
singular suffix
|
Strong's #413
BDB #39
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
bârach (בָּרַח)
[pronounced baw-RAHKH]
|
to go [pass] through, to flee
[away]; to hasten, to come
quickly; to reach across
|
Qal infinitive construct
with the 2nd person
masculine singular suffix
|
Strong’s #1272
BDB #137
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces, countenance;
presence
|
masculine plural
construct (plural acts like
English singular)
|
Strong’s #6440
BDB #815
|
Together, min pânîym mean from before the face of; out from before the face, from the presence of. However,
together, they can also be a reference to the cause, whether near or remote, and can therefore be rendered
because of, because that; by. Literally, this means from faces of.
|
ʿÊsâv (עֵשָֹו)
[pronounced ģay-SAWV]
|
handled, made, rough handling;
hairy; transliterated Esau
|
masculine singular
proper noun
|
Strong’s #6215
BDB #796
|
ʾâch (אָח) [pronounced
awhk]
|
brother, half-brother; kinsman or
close relative; one who
resembles
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong's #251
BDB #26
|
Translation: ...the One Who appeared to you when you fled from Esau your brother.”
The last time that God appeared to Jacob was when he was fleeing Esau, some 40 years or so ago.
This estimation of time is based upon Jacob living 20 years with Laban, and then returning, and his sons being
old enough to fight and kill the sons of Hamor in the previous chapter. His sons would have started being born
in the 8th year of living with Laban.
Genesis 35:1 And God said to Jacob, “Arise, go up to Bethel, and live there. And make an altar there to God, who
appeared to you when you fled from the face of Esau your brother.”
Genesis 35:1 Elohim said to Jacob, “Arise [and] go up [to] Bethel and live there. Construct an altar there to ʾĚl,
the One Who appeared to you when you fled from Esau your brother. (Kukis mostly literal translation)
Genesis 35:1 God said to Jacob, “Rise up and go to Bethel and live there. Build an altar there to God, the One
Who appeared to you after you fled from Esau your brother. (Kukis paraphrase)
God tells Jacob to move south, to Bethel, which is a reasonable distance away from where they were in Genesis
34. The text reads up to Bethel because Jacob will be going up into the hill country of Judah (not then known as
Judah). We often think of up as referring to going north; in the time of the Jews, up refers to a higher elevation.
In Genesis 34, it is clear that Jacob’s sons have veered far away from the faith of Yehowah, and this is the fault
of Jacob. It is the father’s responsibility to take the lead in spiritual things in his family. The mother (in this case,
mothers) may often have more interest in spiritual matters, but it is the husband who should lead.
This is to remind you of a previous encounter that Jacob had with God.
|
A Blast from Jacob’s Past
|
Jacob previously, because of his own bad decisions, angered his brother Esau so much, that he (Jacob) had
to flee their home, so he went to Bethel. Recall this from that time:
Gen 28:10–12 Jacob left Beersheba and went toward Haran. And he came to a certain place and stayed there
that night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay
down in that place to sleep. And he dreamed, and behold, there was a ladder set up on the earth, and the top
of it reached to heaven. And behold, the angels of God were ascending and descending on it!
Jacob had cheated Esau out of his blessing, and Esau was angry enough to kill him because of this. His
mother, Rebekah, helped to get Jacob out of the area, saying that Jacob needed to meet a woman who is not
a heathen and to marry her. So Jacob will travel to Laban’s ranch (Laban is Rebekah’s brother). At the same
time, Rebekah kept herself from being implicated in her own scheme to defraud her husband and other son.
Jacob has barely been on the trail for a day or two, when he had the vision described above.
Gen 28:13–15 And behold, the LORD stood above it and said, "I am the LORD, the God of Abraham your
father and the God of Isaac. The land on which you lie I will give to you and to your offspring. Your offspring
shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and
to the south, and in you and your offspring shall all the families of the earth be blessed. Behold, I am with you
and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done
what I have promised you."
God speaks to Jacob and makes great promises to him. However, bear in mind, none of this is deserved.
Jacob is a picture of God’s grace, because he clearly does not deserve what God has given him and promised
him.
Gen 28:16–19 Then Jacob awoke from his sleep and said, "Surely the LORD is in this place, and I did not know
it." And he was afraid and said, "How awesome is this place! This is none other than the house of God, and
this is the gate of heaven." So early in the morning Jacob took the stone that he had put under his head and
set it up for a pillar and poured oil on the top of it. He called the name of that place Bethel, but the name of the
city was Luz at the first.
Jacob would certainly be inspired for short periods of time. Having God speak to him and see the angels
ascend and descend certainly got Jacob’s attention.
Gen 28:20–22 Then Jacob made a vow, saying, "If God will be with me and will keep me in this way that I go,
and will give me bread to eat and clothing to wear, so that I come again to my father's house in peace, then the
LORD shall be my God, and this stone, which I have set up for a pillar, shall be God's house. And of all that you
give me I will give a full tenth to you."
Jacob makes a vow to God about giving 10% of his income, which suggests that there were spiritual
organizations that he could have given to. You may recall Abraham’s meeting with Melchizedek the great priest,
were Abraham gave him an offering. This would suggest that such a priesthood existed in the time of Jacob,
although I do not recall there being a reference to it.
Jacob makes other vows to God, that the Lord (lit., Yehowah) would be his God. If you remember much of what
we have studied, except when God speaks to Jacob, there is very little spiritual activity in his life.
Notice above that Jacob said, “...and this stone, which I have set up for a pillar, shall be God’s house.” Bethel
means God’s house (or, more literally, house of God).
|
In any case, God wanted to take Jacob back to a place that Jacob clearly associated with God; at a time when
Jacob’s thinking was better. He may have been fleeing Esau due to a series of bad decisions, but this caused
Jacob to focus more intently on God and God’s leading.
|
So God tells Jacob, “Return to Bethel.” Many times, we associate where we are with spiritual experiences. If you
have attended a doctrinal church and have made friends with a variety of believers, and have experienced spiritual
growth at such a place, then returning to that place many years later will evoke memories. In this situation, it is
clear that Jacob has moved far away from God and has not guided his sons toward spiritual truth. So, perhaps
the intention here by God is to cause Jacob to remember what he has seen and what he has said to God.
Do not become confused by this. God is not sending Jacob to Bethel so that Jacob will remember to give his
10%—giving is a privilege in the spiritual life—but so that Jacob might remember his relationship to God and act
upon that.
——————————
And so says Jacob unto his house and unto
all who [are] with him, “Remove elohim
foreign who [are] in your midst; and purify
yourselves and change your garments.
|
Genesis
35:2
|
Jacob then said to his house and to those who
[are] with him, “Remove the foreign elohim
who [are] in your midst; and purify yourselves
and change your garments.
|
Jacob then said to his house and to those who are with him, “Remove the foreign gods that are among
you, then purify yourselves and change your garments.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so says Jacob unto his house and unto all who [are] with him, “Remove elohim
foreign who [are] in your midst; and purify yourselves and change your garments.
Targum of Onkelos And Jakob said to the men of his house, and to all who were with him, Put away the
idols of the peoples which are among you which you took from the temple [Or "the
house of idols."] of Shekem, and purify you from the uncleannesses of the slain
whom you have and change your raiment.
Latin Vulgate And Jacob having called together all his household, said: Cast away the strange
gods that are among you, and be cleansed, and change your garments.
Peshitta (Syriac) Then Jacob said to his household and to all who were with him, Put away the
strange gods that are among you, and cleanse yourselves, and change your
garments; ...
Septuagint (Greek) And Jacob said to his house, and to all that were with him, Remove the strange
gods that are with you from the midst of you, and purify yourselves, and change
your clothes.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English Then Jacob said to all his people, Put away the strange gods which are among you,
and make yourselves clean, and put on a change of clothing:...
Easy English So Jacob said this to his *household and to everyone with him: `Throw away the
foreign gods that you have. Wash yourselves and change your clothes.
Easy-to-Read Version So Jacob said to his family and to all his servants, “Destroy all those foreign gods
made of wood and metal that you have. Make yourselves pure. Put on clean
clothes.
The Message Jacob told his family and all those who lived with him, "Throw out all the alien gods
which you have, take a good bath and put on clean clothes, we're going to Bethel.
I'm going to build an altar there to the God who answered me when I was in trouble
and has stuck with me everywhere I've gone since." V. 3 is included for context.
Names of God Bible So Jacob said to his family and those who were with him, "Get rid of the foreign
gods which you have, wash yourselves until you are ritually clean ["Clean" refers to
anything that is presentable to God.], and change your clothes.
NIRV So Jacob spoke to his family and to everyone with him. He said, "Get rid of the
statues of false gods you have with you. Make yourselves pure by washing and
changing your clothes.
New Simplified Bible Jacob said to his family and those who were with him: »Get rid of the foreign gods
that you have. Wash yourselves until you are ritually clean. Change your clothes.
Thought-for-thought translations; paraphrases:
Contemporary English V. Jacob said to his family and to everyone else who was traveling with him: Get rid of
your foreign gods! Then make yourselves acceptable to worship God and put on
clean clothes.
The Living Bible So Jacob instructed all those in his household to destroy the idols they had brought
with them, and to wash themselves and to put on fresh clothing.
New Berkeley Version Jacob then told his household and all under his authority, “Get rid of all the strange
gods you have with you; purify yourselves and change your clothes; then let us get
ready and move up to Bethel. A portion of v. 3 is included for context.
New Century Version So Jacob said to his family and to all who were with him, "Put away the foreign gods
you have, and make yourselves clean, and change your clothes.
New Living Translation So Jacob told everyone in his household, "Get rid of all your pagan idols, purify
yourselves, and put on clean clothing.
Partially literal and partially paraphrased translations:
American English Bible So Jacob told his family and everyone that lived with him: 'Get rid of the strange
gods that you have, then wash yourselves, change your clothes, and get ready,
because we're going up to BethEl, where we will build an altar to the God who
listened to me, was with me, and kept me safe throughout my journey and trials.'
V. 3 is included for context.
International Standard V Jacob announced to his household and to everyone with him, "Throw away the
foreign gods that you've kept among you, purify yourselves, and change your
clothes.
New Advent (Knox)Bible Whereupon Jacob summoned all his household; Cast away, he told them, whatever
images of alien gods you have among you, purify yourselves, and put on fresh
garments.
Translation for Translators So Jacob said to his household and to all the others who were with him, "Get rid of
the idols you brought from Mesopotamia. Also, bathe yourselves and put on clean
clothes.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob said to his house, and to all with him, "Turn from the foreign gods in your
midst. Clean and change your raiment.
Conservapedia Then Jacob said to his household, and everyone with him, "Put away the foreign
gods that are in your midst, and cleanse yourselves, and change your clothes."
This certainly includes, perhaps without limitation, the theraphim that Rachel stole
from Laban.
Ferar-Fenton Bible Jacob Destroys the Idols of his Family and Servants
So Jacob said to his family, and all who were with him; "Throw away.
Lexham English Bible Then Jacob said to his household and to all who [were] with him, "Get rid of the
foreign gods that [are] in your midst and purify yourselves and change your
garments.
Catholic Bibles:
New American Bible (2002) So Jacob told his family and all the others who were with him: "Get rid of the foreign
gods that you have among you; then purify yourselves and put on fresh clothes.
Foreign gods: pagan images, including household idols (see note on ? Genesis
31:19), that Jacob's people brought with them from Paddan-aram.
New American Bible (2011) So Jacob told his household and all who were with him: "Get rid of the foreign gods
[Foreign gods: divine images, including those of household deities (see note on
31:19), that Jacob's people brought with them from Paddan-aram.] among you; then
purify yourselves and change your clothes.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Then Ya'akov said to his household and all the others with him, "Get rid of the
foreign gods that you have with you, purify yourselves, and put on fresh clothes.
exeGeses companion Bible And Yaaqov says to his household
and to all with him,
Turn aside the strange elohim among you
and purify and change your clothes:...
JPS (Tanakh—1985) So Jacob said to his household and to all who were with him, “Rid yourselves of the
alien gods in your midst, purify yourselves, and change your clothes.
Judaica Press Complete T. Thereupon Jacob said to his household and to all those who were with him,
"Remove the deities of the foreign nations, which are in your midst, purify
yourselves and change your clothes.
Kaplan Translation Jacob said to his family and everyone with him, 'Get rid of the idolatrous artifacts
[Literally 'foreign gods,' or 'alien gods.' Others render it 'alienated gods' or 'alienating
gods' (cf. Hirsch). Some say that these were the artifacts plundered from Shechem
(Targum Yonathan; Rashi). According to others, Jacob had discovered the teraphim
that Rachel had taken (Genesis 31:19; Josephus 1:20:2, Yov'loth 31:2).] that you
have. Purify yourselves and change your clothes.
rthodox Jewish Bible Then Ya'akov said unto his Bais, and to all that were with him, Put away the elohei
hanekhar that are among you, and be tahor, and change your simlah (garments);...
Restored Names Version And God said to Jacob, Rise up, ascend to Bethel, and dwell there; and make there
an altar to God who appeared to you when you fled from the face of Esau, your
brother.
Expanded/Embellished Bibles:
Bullinger’s Companion Bible Then Jacob said unto his household, and to all that were with him, “Put away
[purification necessary in going up to Beth-el the house of God.] the strange gods
that are among you [The gods doubtless part of the spoils taken from the house of
Shechem. Cp. v.4, and see 34:28,29], and be [ceremonially] clean, and change
your garments [First occ. Here and always used of ceremonial cleansing]:...
The Expanded Bible So Jacob said to his ·family [household] and to all who were with him, "Put away the
foreign gods you have, and ·make yourselves clean [purify yourselves], and change
your clothes.
Kretzmann’s Commentary 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. This
was an act of repentance, since Jacob, up till now, had permitted Rachel to keep
her father's idols, Genesis 31:32, and had not turned the hearts of the members of
his household from idolatry. His order went forth that all the strange gods and
everything that savored of superstition and idolatry be removed from their midst,
that they should purify themselves, moreover, through religious washings and by a
complete change of garments.
NET Bible® So Jacob told his household and all who were with him, "Get rid of the foreign gods
you have among you [Heb "which are in your midst."]. Purify yourselves and
change your clothes [The actions of removing false gods, becoming ritually clean,
and changing garments would become necessary steps in Israel when approaching
the Lord in worship.].
Syndein/Thieme Then Jacob {Israel} said unto his household, and to all that were with him, "Put
away the strange 'Elohim/gods that are among you, and make yourself clean
{spiritual cleanliness in view here - use rebound}, and change your garments.
{physical cleanliness now}.
The Voice Jacob told his household and those with him to get ready to move.
Jacob: Get rid of any foreign gods you have in your possession. Purify yourselves:
bathe and change your clothes.
Literal, almost word-for-word, renderings:
Concordant Literal Version And saying is Jacob to his household and to all who are with him, "Take away the
foreign elohim which are in your midst, and clean yourselves, and change your
garments.
Context Group Version Then Jacob said to his household, and to all that were with him, Put away the
foreign gods that are among you { pl }, and purify yourselves, and change your {pl}
garments: and let us arise, and go up to Beth-el; and I will make there an altar to
God, who answered me in the day of my distress, and was with me in the way which
I went. V. 3 is included for context.
English Standard Version 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.
Green’s Literal Translation And Jacob said to his house, and to all those with him, Put away the strange gods
in your midst, and purify yourselves, and change your clothing.
God’s Truth (Tyndale) Then said Jacob unto his household and to all that were with him, put away the
strange gods that are among you and make yourselves clean, and change your
garments, and let us arise and go up to Bethel, that I may make an altar there, unto
God which heard me in the day of my tribulation and was with me in the way which
I went.
Young’s Updated LT And Jacob says unto his household, and unto all who are with him, “Turn aside the
gods of the stranger which are in your midst, and cleanse yourselves, and change
your garments.
The gist of this verse: Jacob speaks to his wives and children, and to all of the others who are with him,
and tells them to remove any foreign gods that they have, to clean themselves and
to change their clothes.
Genesis 35:2a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר)
[pronounced aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
bayith (בַּיִת)
[pronounced BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1004
BDB #108
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all, the entirety, every
|
masculine singular
construct
|
Strong’s #3605
BDB #481
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, kôl ʾăsher mean all which, all whom, all that [which]; whomever, whatever, whatever else, all whose,
all where, wherever.
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
3rd person masculine
singular suffix
|
Strong's #854
BDB #85
|
Translation: Jacob then said to his house and to those who [are] with him,...
The relationship between God and Jacob is much different from that between God and Abraham. You will recall
that Abraham appeared to carefully record all that God said to him; and that God appeared to speak at length with
Abraham. Either God has very little to say to Jacob, or Jacob has not remembered all that was said to him.
Genesis 35:2b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
çûwr (סוּר) [pronounced
soor]
|
cause to depart, remove, cause
go away; take away; turn away
from
|
2nd person masculine
plural, Hiphil imperative
|
Strong's #5493 (and
#5494) BDB #693
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
ʾělôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
gods, foreign gods, god; God;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
|
Strong's #430
BDB #43
|
nêkâr (נֵכָר)
[pronounced nay-KAHR]
|
foreign, that which is foreign,
foreignness, alien, that which is
alien; foreign gods
|
masculine singular noun
with the definite article
|
Strong’s #5236
BDB #648
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
tâveke (תָּוֶ)
[pronounced taw-VEKE]
|
midst, among, middle
|
masculine singular noun
with the 2nd person
masculine plural suffix
|
Strong's #8432
BDB #1063
|
With the bêyth preposition, tâveke can mean in the middle of, in the midst of; into, among. In the Hebrew, this
is spelled בְּתוֹ. With the 1st person plural suffix, it means in our midst. With the 2nd person masculine plural
suffix, it can mean in your midst, among you. With the 3rd person masculine plural suffix, it can mean in their
midst, among them.
|
Translation: ...“Remove the foreign elohim who [are] in your midst;...
It appears that there were those in his family who has foreign gods with them—perhaps small statues or religious
icons from the surrounding peoples.
Jacob’s sons plundered the people of Shechem, killing all of the males and keep the women and children and their
stuff. No doubt, this included various gods and religious artifacts.
There are now a whole new group of people with Jacob and his family. Remember that they have taken the
children and the wives of Shechem’s family. They are not to have any foreign gods; no statuettes or religious
symbols.
There are those in Jacob’s own family who may have various heathen religious items (recall that Rachel stole
some religious figurines from her father).
Remember that God has already appeared to Jacob and angels have appeared to Jacob; and that Jacob has
made great promises to God—promises which he has apparently not kept. When God speaks to him again, Jacob
is reminded of his own shortcomings.
We know very little of the religious practices of the family of Abraham. Abraham certainly built more altars than
Jacob did; and in more places. Abraham appeared to have a much closer relationship with God, which is
confirmed in Scripture. Abraham is called the friend of God; Jacob is renamed Israel (on two occasions).
Jacob realizes that he needs to clean up his act here, and anything which is related to heathenistic religious
practices must be removed from his family. It seems likely that this change of heart is based upon what his sons
did in Shechem. Jacob may recognize, to a limited degree, that he has not properly guided or instructed his sons.
Genesis 35:2c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ţâhêr (טָהֵר)
[pronounced taw-HAIR]
|
cleansed yourself [physically, of
disease; ceremonially, of
uncleanness]; purify yourself
[ceremonially, morally]; present
yourself for purification [rites]
|
2nd person masculine
plural, Hithpael
imperative
|
Strong's #2891
BDB #372
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
châlaph (חָלַף)
[pronounced chaw-LAHF]
|
to change, to interchange, to
alter; to cause to revive; to
sprout forth
|
2nd person masculine
plural, Hiphil imperative
|
Strong’s #2498
BDB #322
|
sîmelâh (שִֹמְלָה)
[pronounced sime-LAW]
|
[covering, outer] garments,
clothing, clothes
|
feminine plural noun with
the 2nd person masculine
plural suffix
|
Strong’s #8071
BDB #971
|
Translation: ...and purify yourselves and change your garments.
We do not have a specific system of worship described in the Old Testament until the Land of Promise. We know
that animals are offered up sacrificially, but this appears to be the first time they are told that there needed to be
some sort of purification process (which is not specified) and that clothes are apparently changed, as
representative of the purification.
Because of where purify yourselves is, it is difficult to ascertain whether they were ordered to wash up or whether
there were some religious purification rituals that they entered into. Putting away the foreign gods seems in
indicate the latter, but putting on new garments seems to indicate the former. In any case, they were about to
spend a long time on the road and Jacob was getting them prepared for it. During this journey, they would feel
more and more at God's mercy and Jacob is trying to see that no one will cause them to stumble on this lengthy
trip.
Now, we cannot truly purify ourselves; but this is strictly ceremonial. It stands for the requirement that God has
that, in order to interact with Him, we must be pure. We cannot have any bit of sin in us. God cannot accept the
sin that we have committed; He cannot accept the sin nature which is integral to our humanity; and He cannot
accept Adam’s original sin which has been imputed to us. Just reducing the amount of sinning that we do or
making our sins less noticeable to those around us does not make us pure—ceremonially or actually. By requiring
these things, Jacob was telling his family that we must approach God in complete and total purity—without even
a speck of sin.
Changing their garments represents getting a resurrection body, one which is cleansed of sin.
Genesis 35:2 Jacob then said to his house and to those who [are] with him, “Remove the foreign elohim who [are]
in your midst; and purify yourselves and change your garments. (Kukis mostly literal translation)
Genesis 35:2 Jacob then said to his house and to those who are with him, “Remove the foreign gods that are
among you, then purify yourselves and change your garments. (Kukis paraphrase)
——————————
And let us rise up and let us go up [to] Bethel
and let me make there an altar to the ʾĚl, the
One answering me in a day of my affliction
and so He is with me in the way which I have
gone.
|
Genesis
35:3
|
Let us rise up and let us go up [to] Bethel and
let me construct there an altar to ʾĚl, the One
answering me in a day of my distress. He is
with me in the way that I have gone.
|
Let us rise up and go to Bethel and let me construct in that place an altar to ʾĚl, the One answering me in
the day of my distress. He is always with me in the way that I have gone.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And let us rise up and let us go up [to] Bethel and let me make there an altar to the
ʾĚl, the One answering me in a day of my affliction and so He is with me in the way
which I have gone.
Targum of Onkelos And we will arise and go up to Bethel, and I will make there an altar unto Eloha, who
heard my prayer in the day when I was afflicted, and whose Word was my helper
in the way that I went.
Latin Vulgate Arise, and let us go up to Bethel, that we may make there an altar to God; who
heard me in the day of my affliction, and accompained me in my journey.
Peshitta (Syriac) And let us arise and go up to Beth-el; and I will build there an altar to God, who
answered me in the day of my distress, and was with me in the journey that I took.
Septuagint (Greek) And let us rise and go up to Bethel, and let us there make an alter to God who
listened to me in the day of calamity, who was with me, and preserved me
throughout in the journey, by which I went.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And let us go up to Beth-el: and there I will make an altar to God, who gave me an
answer in the day of my trouble, and was with me wherever I went.
Easy English Let us get up. We will go up to Bethel. There I will make an *altar for God's honour.
God listened to me when I was in trouble. He has been with me wherever I have
gone.'
Easy-to-Read Version We will leave here and go to Bethel. In that place, I will build an altar to the God
who helped me during my time of trouble. And that God has been with me
everywhere I went.”
The Message ...we're going to Bethel. I'm going to build an altar there to the God who answered
me when I was in trouble and has stuck with me everywhere I've gone since."
Names of God Bible Then let's go to Bethel. I will make an altar there to El, who answered me when I
was troubled and who has been with me wherever I've gone."
NIRV Come, let's go up to Bethel. There I'll build an altar to honor God. He answered me
when I was in trouble. He's been with me everywhere I've gone."
Thought-for-thought translations; paraphrases:
Common English Bible Then let's rise and go up to Bethel so that I can build an altar there to the God who
answered me when I was in trouble and who has been with me wherever I've gone."
Contemporary English V. Afterwards, we'll go to Bethel. I will build an altar there for God, who answered my
prayers when I was in trouble and who has always been at my side.
New Life Version Then let us get ready and go to Bethel. I will make an altar there to God, Who
answered me in the day of my trouble, and was with me every place I went."
New Living Translation We are now going to Bethel, where I will build an altar to the God who answered my
prayers when I was in distress. He has been with me wherever I have gone."
Partially literal and partially paraphrased translations:
International Standard V Then let's get up and go to Bethel, where I'll build an altar to the God who answered
me when I was in distress and who was with me on the road, wherever I went."
New Advent (Knox) Bible We must leave this, and go up to Bethel; there we must build an altar to the God
who listened to me in time of trouble, and escorted me on my journe.
Translation for Translators Then we will get ready and go up to Bethel. There I will make an altar to worship
God. He is the one who helped me at the time when I was greatly distressed and
afraid, and he has been with me wherever I have gone."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Rise and ascend to Bethel. There I will make an altar to God, who answered me in
the day of my persecution. He was with me in the way which I went."
Ferar-Fenton Bible ...and let us be rising ; and we will go to Beth-el ; and I will there build an Altar to the
God who pitied me in the day of my distress, and was with me in the journey that
I went."
Catholic Bibles:
The Heritage Bible And let us rise, and ascend to Bethel; and I will make there an altar to God who
answered me in the day of my distress, and was with me in the way which I walked.
New American Bible (2002) We are now to go up to Bethel, and I will build an altar there to the God who
answered me in my hour of distress and who has been with me wherever I have
gone."
New RSV 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 clothes; 3then
come, let us go up to Bethel, that I may make an altar there to the God who
answered me in the day of my distress and has been with me wherever I have
gone.' V. 2 is included for context.
Revised English Bible We are to set off for Bethel, so that I can erect an altar there to the God who
answered me when I was in distress; he has been with me wherever I have gone."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible We're going to move on and go up to Beit-El. There I will build an altar to God, who
answered me when I was in such distress and stayed with me wherever I went."
exeGeses companion Bible ...and we rise and ascend to Beth El;
and I work there a sacrifice altar to El,
who answers me in the day of my tribulation
and is with me in the way I go.
Kaplan Translation We are setting out and going up to Beth El. There I will make an altar to God, who
answered me in my time of trouble, and who has been with me on the journey that
I have taken.'
Orthodox Jewish Bible And let us arise, and go up to Beit-El; and I will build there a Mizbe'ach unto El (G-d)
Who answered me in my yom tzoros, and was with me in the derech in which I
went.
Restored Names Version And God said to Jacob, Rise up, ascend to Bethel, and dwell there; and make there
an altar to God who appeared to you when you fled from the face of Esau, your
brother
Expanded/Embellished Bibles:
The Amplified Bible Then Jacob said to his household and to all who were with him, Put away the
[images of] strange gods that are among you, and purify yourselves and change
[into fresh] garments; Then let us arise and go up to Bethel, and I will make there
an altar to God Who answered me in the day of my distress and was with me
wherever I went. V. 2 is included for context.
Bullinger’s Companion Bible And let us arise, and go up to Beth-el; and I will make there an altar to God, Who
answered me in the day of my distress, and was with me in the way which I went."
(cp.28:20; 31:3,42)
The Expanded Bible We will ·leave here and go [Lrise up and go up] to Bethel. There I will build an altar
to God, who ·has helped [Lanswered] me ·during my time of trouble [Lin the day of
my distress]. He has been with me [Can indication of a covenant relationship]
everywhere I have gone."
Kretzmann’s Commentary And let us arise, and go up to Bethel; and I will make there an altar unto God, who
answered me in the day of my distress, and was with me in the way which I went.
The journey was to be from the lowlands near Shechem southward to the
mountainous country of what was later Northern Judea. Jacob openly confessed his
debt to the Lord, who had answered him in the day of his trouble, when he fled
before his brother Esau, and declared his intention of fulfilling his vow.
NET Bible® Let us go up at once6 to Bethel. Then I will make [The cohortative with the prefixed
conjunction here indicates purpose or consequence.] an altar there to God, who
responded to me in my time of distress [Heb "day of distress." See Ps 20:1 which
utilizes similar language.] and has been with me wherever I went [Heb "in the way
in which I went." Jacob alludes here to God's promise to be with him (see Gen
28:20).]."
The Voice Then come with me. We're going to Bethel so that I can build an altar there to the
God who answers me whenever I am in distress and who is with me wherever I go.
Literal, almost word-for-word, renderings:
Concordant Literal Version And rise will we and go up to Beth-El, and make will I there an altar to the El Who
answered me in the day of my distress, and came to stand by me and saved me in
the way which I went.
A Conservative Version And let us arise, and go up to Bethel, and I will make there an altar to God, who
answered me in the day of my distress, and was with me on the way which I went.
Emphasized Bible And Jacob said unto his house, and unto all who were with him,—Put away the
gods of the alien which are in your midst, and purify yourselves, and change your
garments; And let us arise, and go up to Beth-el,—that I may make there an altar
to the GOD who answered me in the day of my distress, and was with me in the
way that I went. V. 2 is included for context.
English Standard Version Then let us arise and go up to Bethel, so that I may make there an altar to the God
who answers me in the day of my distress and has been with me wherever I have
gone."
Green’s Literal Translation And let us rise up and go up to Bethel. And I will make an altar there to God, who
answered me in the day of my distress. And He was with me in the way in which I
went.
NASB ...and let us arise and go up to Bethel, and I will make an altar there to God, who
answered me in the day of my distress and has been with me wherever [Lit in the
way which] I have gone."
Young’s Updated LT And we rise, and go up to Bethel, and I make there an altar to God, who is
answering me in the day of my distress, and is with me in the way that I have gone.'
The gist of this verse: Jacob tells his family that he will build an altar to God in Bethel, because He has
answered his prayers and has been with Jacob wherever he was.
Genesis 35:3a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
qûwm (קוּם)
[pronounced koom]
|
to stand, to rise up, to get up; to
establish, to establish a vow, to
cause a vow to stand, to confirm
or to fulfill a vow
|
1st person plural, Qal
imperfect with the
cohortative hê
|
Strong’s #6965
BDB #877
|
The cohortative hê, when applied to the first person, the idea is an expression of will or compulsion, and in the
singular, may be expressed with I must, I could, I would, I will, I should, I may. When applied to the 1st person
plural, the verb is often preceded by let us (as in Genesis 1:26).
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâlâh (עָלָה)
[pronounced ģaw-LAWH]
|
to go up, to ascend, to come up,
to rise, to climb
|
1st person plural, Qal
imperfect with the
cohortative hê
|
Strong's #5927
BDB #748
|
The cohortative hê, when applied to the first person, the idea is an expression of will or compulsion, and in the
singular, may be expressed with I must, I could, I would, I will, I should, I may. When applied to the 1st person
plural, the verb is often preceded by let us (as in Genesis 1:26).
|
Bêyth-ʾêl (אֵל בֵּית)
[pronounced bayth-AYHL]
|
house of God; transliterated
Bethel
|
masculine proper noun
|
Strong’s #1008
BDB #110
|
Translation: Let us rise up and let us go up [to] Bethel...
Despite being nothing like his grandfather, when Jacob is told to do something by God, he did it.
Rising up indicates that someone develops a plan and follows through on it; or that one has a purpose and follows
through on it.
Note that Jacob has done wrong, and he was, in a respect, cast out of the land; but now he has returned.
Genesis 35:3b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâsâh (עָשָֹה)
[pronounced ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture; accomplish
|
1st person singular, Qal
imperfect with the
cohortative hê
|
Strong's #6213
BDB #793
|
The cohortative hê, when applied to the first person, the idea is an expression of will or compulsion, and in the
singular, may be expressed with I must, I could, I would, I will, I should, I may. When applied to the 1st person
plural, the verb is often preceded by let us (as in Genesis 1:26).
|
shâm (שָם) [pronounced
shawm]
|
there; at that time, then; therein,
in that thing
|
adverb of place
|
Strong’s #8033
BDB #1027
|
mizebêach (מִזְבֵּחַ)
[pronounced miz-BAY-ahkh]
|
altar; possibly monument
|
masculine singular noun
|
Strong’s #4196
BDB #258
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾÊl (אֵל) [pronounced
ALE]
|
God, god, mighty one, strong,
hero; transliterated El
|
masculine singular noun
with the definite article
|
Strong’s #410
BDB #42
|
Translation: ...and let me construct there an altar to ʾĚl,...
Jacob uses the same words that God told him. We are not given a purpose here, apart from proclaiming his God.
Although some sources give a fairly detailed explanation as to exactly what the altar looked like, I am not aware
of anything outside of what is required in the Mosaic Law, which clearly defines these pre-Mosaic altars.
Genesis 35:3c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
ʿânâh (עָנָה)
[pronounced ģaw-NAWH]
|
the one answering (or,
responding); the one speaking
loudly, the one speaking up [in a
public forum]; the one testifying;
singing, chanting, singing
responsively
|
Qal active participle with
the definite article
|
Strong's #6030
BDB #772
|
ʾêth (אֶח) [pronounced
ayth]
|
me; untranslated mark of a direct
object; occasionally to me,
toward me
|
sign of the direct object
affixed to a 1st person
singular suffix
|
Strong's #853
BDB #84
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today or this day (with
a definite article); possibly
immediately
|
masculine singular
construct
|
Strong’s #3117
BDB #398
|
tsârâh (צָרָה)
[pronounced tzaw-RAW]
|
anguish, adversity, affliction,
travail, trouble, distress; a
female enemy
|
feminine singular noun
with the 1st person
singular suffix
|
Strong’s #6869
BDB #865
|
Translation: ...the One answering me in a day of my distress.
Jacob recognizes that God came to him when under tremendous pressure from Laban; God came to him and
provided for him, when Laban continued to change his wages. No matter what Laban came up with, God would
overrule it.
Genesis 35:3d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
1st person singular suffix
|
Strong's #854
BDB #85
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
dereke (דֶּרֶ)
[pronounced DEH-reke]
|
way, distance, road, path;
journey, course; direction,
towards; manner, habit, way [of
life]; of moral character
|
masculine singular noun
with the definite article
|
Strong's #1870
BDB #202
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
hâlake (הָלַךְ)
[pronounced haw-LAHKe]
|
to go, to come, to depart, to
walk; to advance
|
1st person singular, Qal
perfect
|
Strong’s #1980 (and
#3212) BDB #229
|
Translation: He is with me in the way that I have gone.
Jacob, despite his shortcomings and despite the mistakes made by his sons, he still recognizes that God has been
with him all of this time.
Jacob here is witnessing to those in his periphery; in his family. This is something which he had not done before.
We have seen that a couple of years ago, Jacob's spiritual life was pretty weak. He had no real testimony. He
recognizes how God has been with him constantly, during his difficult times, and that God had consistently
delivered him. Very few of us realize how closely God operates in our lives; how active His guidance is and close
that He is. We chose to push Him away, as Jacob had for most of these years.
Regarding God’s will in our lives, we see the interplay of God’s plan and the volition of man in the upcoming
chapters of Scripture. In Genesis 38, no one seems to have any idea what they ought to be doing, but God’s plan
still moves forward, as this chapter is all about the Line of Promise. In Genesis 37, 39–50, Joseph is clearly aware
of God’s will and he is clearly a mature believer. And so, God’s plan moves forward in his life as well (and in the
lives of his family). But whether attuned to God’s thinking (as Joseph is) or not (Judah), God’s plan still moves
ahead; it is never slowed or stopped because of human volition.
Jacob, although nothing like his grandfather Abraham, did have moments of clarity, which is what we see here.
Genesis 35:3 And let us arise and go up to Bethel, and I will make an altar there to God, Who answered me in
the day of my distress, and was with me in the way which I went.”
Genesis 35:3 Let us rise up and let us go up [to] Bethel and let me construct there an altar to ʾĚl, the One
answering me in a day of my distress. He is with me in the way that I have gone. (Kukis mostly literal translation)
Genesis 35:3 Let us rise up and go to Bethel and let me construct in that place an altar to ʾĚl, the One answering
me in the day of my distress. He is always with me in the way that I have gone. (Kukis paraphrase)
Jacob tells them about the God Who answered him, in a time of difficulty. I would assume that Jacob went into
more detail about this encounter.
God having talked to Jacob along with the idea of going back to Bethel has Jacob speaking to his family about
to God to whom they are related. His sons knew something about this relationship—they were all
circumcised—but they did not appear to know much more than that.
God has answered Jacob on several occasions when he was in distress. The way Genesis 34 ended is only one
example of this.
——————————
And so they give unto Jacob all [the] elohim
foreign which [were] in their hand and the
rings which [were] in their [two] ears. And
so hides them Jacob under the oak which
[was] with Shechem.
|
Genesis
35:4
|
They gave to Jacob all [their] foreign gods [=
elohim] which were in their hands and the
[religious] rings which [were] in their ears.
Jacob buried them under the oak which [was]
in Shechem.
|
They gave over to Jacob all of their foreign gods which they carried along with the religious rings which
were in their ears. Jacob then buried them under the oak which was in Shechem.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so they give unto Jacob all [the] elohim foreign which [were] in their hand and
the rings which [were] in their [two] ears. And so hides them Jacob under the oak
which [was] with Shechem.
Targum of Onkelos And they delivered into Jakob's hand all the idols of the people which were in their
hands which they had taken from the temple of Shekem, and the jewels that had
been in the ears of the inhabitants of the city of Shekem, in which was portrayed the
likeness of their images; and Jakob hid them under the terebinth that was near to
the city of Shekem.
Latin Vulgate So they gave him all the strange gods they had, and the earrings which were in their
ears: and he buried them under the turpentine tree, that is behind the city of
Sichem.
Peshitta (Syriac) So they gave to Jacob all the strange gods that were in their possession, and the
earrings that were in their ears; and Jacob buried them under the oak which was by
Shechem.
Septuagint (Greek) And they gave to Jacob the strange gods, which were in their hands, and the
earrings which were in their ears, and Jacob hid them under the terebinth tree which
is in Shechem, and destroyed them to this day.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English Then they gave to Jacob all the strange gods which they had, and the rings which
were in their ears; and Jacob put them away under the holy tree at Shechem.
Easy English So they gave to Jacob all the foreign gods that they had. They also gave their
ear-rings to him. Jacob hid the ear-rings under the *oak tree near Shechem.
Easy-to-Read Version So the people gave Jacob all the foreign gods that they had. And they gave Jacob
all the rings they were wearing in their ears. Jacob buried all these things under an
oak tree near the town called Shechem.
The Message They turned over to Jacob all the alien gods they'd been holding on to, along with
their lucky-charm earrings. Jacob buried them under the oak tree in Shechem.
NIRV So they gave Jacob all the statues of false gods they had. They also gave him their
earrings. Jacob buried those things under the oak tree at Shechem.
Thought-for-thought translations; paraphrases:
Contemporary English V. So everyone gave Jacob their idols and their earrings, and he buried them under
the oak tree near Shechem.
New Berkeley Version Then they handed Jacob all the strange gods they had, and their earrings [Earrings
were worn by both sexes and by children (Exodus 32:2), but some used them
idolatrously as amulets (Isaiah 3:20); hence their removal on this occasion.], which
Jacob buried beneath the Shechem terebinth.
New Life Version So they gave to Jacob all the strange gods they had, and the gold objects which
they wore in their ears. And Jacob hid them under the tree near Shechem.
New Living Translation So they gave Jacob all their pagan idols and earrings, and he buried them under the
great tree near Shechem.
Partially literal and partially paraphrased translations:
American English Bible Then they gave Jacob all the strange gods that they owned and the earrings in their
ears; and Jacob buried [these things] under a turpentine tree at SeciMa, where
they've remained destroyed down to this day.
International Standard V So they handed over to Jacob all their foreign gods on which they had been
depending [Lit. gods that were in their hands], along with the rings that they were
wearing on their ears. Jacob buried them under the oak that grew near Shechem.
New Advent (Knox) Bible So they gave him all the images of alien gods that were in their possession, the
rings, too, which they wore on their ears, and he buried them under the mastic-tree,
close to the town of Sichem.
Translation for Translators So they gave to Jacob all the idols that they had brought, and all their earrings.
Jacob buried them in the ground under the big oak tree that was near Shechem
town.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear They gave to Jacob all the foreign gods in their hand, and the hoops from their ears.
Jacob camouflaged them under a terebinth-tree in Shechem.
Conservapedia They gave Jacob all the foreign gods that were in their hand, and all the pendants
in their ears, and Jacob hid these under the terebinth tree that was next to
Shechem. The terebinth (Pistacia terebinthus) is not an oak at all. It is a tree
common to the south and southeast of modern Israel. It is a deciduous tree that
grows to a maximum height of 30 feet (9 meters) and produces red berries.
Jubilee Bible 2000 So they gave unto Jacob all the strange gods which were in their power and all their
earrings which were in their ears, and Jacob hid them under the oak which was by
Shechem.
Lexham English Bible So they gave to Jacob all the foreign gods that [were] in their hands, and the
ornamental rings that [were] in their ears. And Jacob buried them under the oak
which [was] near Shechem.
Catholic Bibles:
New American Bible (2002) They therefore handed over to Jacob all the foreign gods in their possession and
also the rings [Earrings were often worn as amulets connected with pagan magic.]
they had in their ears.
New American Bible (2011) They gave Jacob all the foreign gods in their possession and also the rings they had
in their ears [the earrings may have belonged to the gods because earrings were
often placed on statues.] and Jacob buried them under the oak that is near
Shechem.
New Jerusalem Bible They gave Jacob all the foreign gods in their possession, and the earrings that they
were wearing. Jacob buried them under the oak tree near Shechem.
Revised English Bible They handed over to Jacob all the foreign gods in their possession and the
ear-rings they were wearing, and he buried them under the terebinth tree near
Shechem.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible They gave Ya'akov all the foreign gods in their possession and the earrings they
were wearing, and Ya'akov buried them under the pistachio tree near Sh'khem.
exeGeses companion Bible And they give Yaaqov
all the strange elohim in their hand
and all their noserings in their ears;
and Yaaqov buries them under the oak by Shechem:...
Judaica Press Complete T. And they gave Jacob all the deities of the nations that were in their possession and
the earrings that were in their ears, and Jacob hid them under the terebinth that was
near Shechem.
Kaplan Translation They gave Jacob all the idolatrous artifacts that they had, even the rings in their
ears. Jacob buried them under the terebinth tree near Shechem. It was under this
tree that Joshua later set up a stone (Joshua 24:26; Rashi ad loc.). From a Genesis
12:6 footnote: The terebinth of the Torah is a large tree (Pistacia atlantica) of the
sumac family, also related to the pistachio. It is also sometimes identified with the
oak. The terebinth could live for over a thousand years, and was often as much as
twenty feet in diameter. The Terebinth of Moreh would have been a particularly
large tree that served as a landmark in the area. See Genesis 35:4, Judges 9:6.
Orthodox Jewish Bible And they gave unto Ya'akov kol elohei hanekhar which were in their yad, and all
their nezamim which were in their oznayim; and Ya'akov buried them under the elah
(terebinth) which was at Shechem.
The Scriptures 1998 So they gave Yaʽaqo all the foreign mighty ones which were in their hands, and
all their earrings which were in their ears. And Yaʽaqo hid them under the terebinth
tree which was near Sheem.
Expanded/Embellished Bibles:
The Amplified Bible So they [both young men and women] gave to Jacob all the strange gods they had
and their earrings which were [worn as charms against evil] in their ears; and Jacob
buried and hid them under the oak near Shechem.
Bullinger’s Companion Bible And they gave to Jacob [=supplanter, or contender. Cp. 32:28; 43:8; 45:26,28] all
the strange gods which were in their hand, and all their earrings which were in their
ears [showing that "strange gods" were part of the booty: probably of precious
metals]; and Jacob hid them under the oak which was by Shechem.
The Expanded Bible So they gave Jacob all the foreign gods ·they had [in their possession; Lin their
hands], and the earrings ·they were wearing [Lon their ears], and he hid them under
the ·great tree [Loak; or terebinth; 12:6] near the town of Shechem.
The Geneva Bible And they gave unto Jacob all the strange gods which [were] in their hand, and [all
their] [For in this was some sign of superstition, as in tablets and Agnus deis (a cake
of wax, stamped with a lamb bearing a cross or flag, that has been blessed by the
Pope). ] earrings which [were] in their ears; and Jacob hid them under the oak which
[was] by Shechem.
Kretzmann’s Commentary And they gave unto Jacob all the strange gods which were in their hand, and all
their earrings which were in their ears; and Jacob hid them under the oak which was
by Shechem. Jacob's command was so strict that his wives and his servants readily
gave up not only the images, the strange gods which they had retained till now, but
also their earrings, which were used as amulets and for other superstitious
purposes. Jacob laid aside all his weakness which had yielded such terrible fruits,
and buried all the symbols of idolatry and spiritual death which were to be found in
his entire household, including now also the Shechemite women and children. Only
then is it possible to serve God in the Spirit and in truth, if we cleanse our hearts
from all idolatry and from all love of creatures.
NET Bible® So they gave Jacob all the foreign gods that were in their possession [Heb "in their
hand."] and the rings that were in their ears [On the basis of a comparison with Gen
34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could
have been part of the plunder that came from the destruction of Shechem (Genesis
[WBC], 2:324).]. Jacob buried them under the oak [Or "terebinth."] near Shechem
and they started on their journey. A portion of v. 5 is included for context.
The Voice So they handed over to Jacob all of the foreign gods they had, as well as the rings
in their ears. Jacob buried them in the shadow of a mighty oak that was near
Shechem.
Literal, almost word-for-word, renderings:
Concordant Literal Version And giving are they to Jacob all the foreign elohim which are in their hand, and the
pendants which are in their ears. And burying them is Jacob under the terebinth
which is at Shechem.
Emphasized Bible So they gave unto Jacob all the gods of the alien which were in their hand, and the
earrings which were in their ears,—and Jacob hid them under the oak, which was
by Shechem.
English Standard Version So they gave to Jacob all the foreign gods that they had, and the rings that were in
their ears. Jacob hid them under the terebinth tree that was near Shechem.
God’s Truth (Tyndale) And they gave unto Jacob all the strange gods which were under their hands, and
all their earrings which were in their ears, and Jacob hid them under an oak at
Sichem.
Webster’s Bible Translation And they gave to Jacob all the strange gods which [were] in their hand, and [the]
ear-rings which [were] in their ears; and Jacob hid them under the oak which [was]
by Shechem.
World English Bible They gave to Jacob all the foreign gods which were in their hands, and the rings
which were in their ears; and Jacob hid them under the oak which was by Shechem.
Young’s Updated LT And they give unto Jacob all the gods of the stranger that are in their hand, and the
rings that are in their ears, and Jacob hides them under the oak which is by
Shechem.
The gist of this verse: All those under Jacob handed over their figurines and other religious symbols and
he buried them under the oak by Shechem.
Genesis 35:4a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâthan (נָתַן)
[pronounced naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
3rd person masculine
plural, Qal imperfect
|
Strong's #5414
BDB #678
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
kôl (כֹּל) [pronounced
kohl]
|
with a plural noun, it is rendered
all of, all; any of
|
masculine singular
construct with a
masculine plural noun
|
Strong’s #3605
BDB #481
|
ʾělôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
gods, foreign gods, god; God;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
|
Strong's #430
BDB #43
|
nêkâr (נֵכָר)
[pronounced nay-KAHR]
|
foreign, that which is foreign,
foreignness, alien, that which is
alien; foreign gods
|
masculine singular noun
with the definite article
|
Strong’s #5236
BDB #648
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yâd (יָד) [pronounced
yawd]
|
generally translated hand
|
feminine singular noun
with the 3rd person
masculine plural suffix
|
Strong's #3027
BDB #388
|
This combination of the bêyth preposition and hand means in their hand; in their power, in their possession;
under their control; with them; through them, by them, by means of them; at their hand [i.e., before them, in their
sight].
|
Translation: They gave to Jacob all [their] foreign gods [= elohim] which were in their hands...
This might be better understood as figurines which represented gods that they carried about with them.
The sons of Jacob killed the men of Shechem and took all of their wives and children, as well as their things, which
would have included all of these small statues and religious ware. And, you may recall that Rachel brought some
figurines which she stole from her family.
At what point did Jacob find out that she had these little deity figurines? She stole them from her father back in
Genesis 31 and, insofar as we know, has carried them around with her since then. One possibility to consider is,
did she keep these teraphim back from Jacob when all of these gods were gathered up; and die the sin unto death
for having them? Let me suggest that was not the case and let me offer up two reasons why not: (1) nothing is
said of idols, gods or deities with regards to Jacob or Rachel after this; there is no Scripture saying, and the Lord
killed Rachel because she would not give up her idols. (2) Joseph comes out different from all of his other
brothers. We have close-up studies of Reuben, Simeon and Judah; and these boys are nothing like Joseph. The
only difference that we are aware of is (1) Joseph is the only son raised by Rachel
and (2) Jacob kept Joseph
close to him much of the time (something he also did with Benjamin). I would deduce that Rachel, based upon
this, was a very good teacher for Joseph, and that he benefitted greatly from her one-on-one teaching.
I realize that this is somewhat convoluted and speculative; but Rachel appears to be the only real variable in the
life of Joseph. Again, positive volition toward the Word of God generally means, a person will have access to
accurate teaching. I can look back at my very imperfect life; and God saw to it that I was exposed to very good
teaching early on in my Christian life.
Genesis 35:4b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
nezem (נֶזֶם)
[pronounced NEH-zem]
|
ring, earring, nose ring, seal ring
|
masculine plural noun
with the definite article
|
Strong’s #5141
BDB #633
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʾôzen (אֹזֶן)
[pronounced OH-zen]
|
[two] ears, both ears;
metaphorically for hearing
|
feminine dual noun with
the 3rd person masculine
plural suffix
|
Strong’s #241
BDB #23
|
Translation: ...and the [religious] rings which [were] in their ears.
Since the rings are mentioned in the same breath, it would make sense that they have a religious significance to
them.
This does not mean that the rings which they wore in their ears were wrong as ornaments. These apparently had
some sort of pagan significance (such as little gods hanging from them or engraved onto them), and therefore
were as idolatrous as the idols which some of the people possessed. This connection with idolatry is further
verified by Hosea 2:13. Exodus 32:2 indicates that earrings were worn by women and children. These earrings
had strange creatures engraved in them for the expressed purpose of warding off evil and as good luck charms.
Treasury of Scriptural Knowledge: These rings were not worn as mere ornaments, but for superstitious
purposes; perhaps as amulets or charms, first consecrated to some false god, or formed under some
constellation, and stamped with magical characters. Maimonides mentions rings and jewels of this
kind, with the image of the sun, moon, etc., impressed upon them; and Augustine describes them
(Epist. 73), as used for this execrable purpose.
Interestingly enough, their earrings appear to have some religious significance. Their strange gods would have
been figurines and the like that they worshiped (not unlike our statuettes of Mary).
Jacob was about to renew his covenant with God; he was beginning to realize that God had an extremely
important function for him to play in history and that it was about time that he took it seriously. The reason that
Jacob hid them was so they could not secretly go back and retrieve these idols and take them with them. This
sentence here indicates to us that Jacob is still the author of this portion of God's Word.
Genesis 35:4c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ţâman (טָמַן)
[pronounced taw-MAHN]
|
to hide, to conceal; to bury
|
3rd person masculine
singular, Qal perfect
|
Strong’s #2934
BDB #380
|
ʾêth (אֶח) [pronounced
ayth]
|
them; untranslated mark of a
direct object; occasionally to
them, toward them
|
sign of the direct object
affixed to a 3rd person
masculine plural suffix
|
Strong's #853
BDB #84
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
tachath (תַּחַת)
[pronounced TAH-khahth]
|
underneath, below, under,
beneath; instead of, in lieu of; in
the place [in which one stands];
in exchange for; on the basis of
|
preposition of location or
foundation
|
Strong’s #8478
BDB #1065
|
ʾêlâh (אֵלָה)
[pronounced ā-LAW]
|
oak, terebinth; tree
|
feminine singular noun
with the definite article
|
Strong’s #424
BDB #18
|
This is the first occurrence of this word in Scripture.
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity
|
Strong’s #5973
BDB #767
|
Shekem (שְכֶם)
[pronounced shek-EHM]
|
shoulder; back; [elevated] track
of land; transliterated Shechem
|
masculine singular
proper noun
|
Strong’s #7927
BDB #1014
|
A district in northern Palestine.
|
Translation: Jacob buried them under the oak which [was] in Shechem.
This is an interesting mention. In the previous chapter, Shechem raped Dinah, Jacob’s daughter; and the sons
of Jacob killed all the men of Shechem (the city which was named after him); and then it appeared that they might
have to leave, because they had made themselves odious to the people around them. However, Genesis 34 does
not have them actually leaving this area. In Genesis 35, Jacob is burying these religious artifacts under an oak
in Shechem, suggesting that they remained in this area.
Jacob hides these things. The mention of Shechem here further confirms that they are living in Shechem now,
and God has appeared to Jacob immediately after Genesis 34 in order to give Jacob some guidance.
In our culture, for the most part, earrings are simply jewelry. For that reason, there is no religious significance to
them.
Also note the concept of authority here. God speaks to Jacob and then Jacob communicates to his family. We
already know that Jacob is no spiritual giant, and yet God continues to work through him. God does not appear
to the entire family of Jacob, and give them all instructions—God appears to the one in charge, and then allows
Jacob take it from there.
This reference to an oak in Shechem is interesting because it suggests that (1) there was one oak in Shechem;
(2) there was one notable oak in Shechem; or (3) there was an oak that was majestic and magnificent where the
family of Jacob stayed.
Genesis 35:4 They gave to Jacob all [their] foreign gods [= elohim] which were in their hands and the [religious]
rings which [were] in their ears. Jacob buried them under the oak which [was] in Shechem. (Kukis mostly literal
translation)
Genesis 35:4 They gave over to Jacob all of their foreign gods which they carried along with the religious rings
which were in their ears. Jacob then buried them under the oak which was in Shechem. (Kukis paraphrase)
——————————
And so they [pulled up stakes and] journeyed
[on]. And so is terror of Elohim upon the
cities which [are] from around them; and
they did not pursue after sons of Jacob.
|
Genesis
35:5
|
So they [pulled up stakes and] journeyed [on].
Also, the terror of Elohim is upon the cities
which [are] surrounding them; so they did not
follow after the sons of Jacob.
|
The sons of Jacob pulled up stakes and left. Also, the terror of God was upon the cities around them, so
that the inhabitants did not chase after the sons of Jacob.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so they [pulled up stakes and] journeyed [on]. And so is terror of Elohim upon
the cities which [are] from around them; and they did not pursue after sons of
Jacob.
Targum of Onkelos And they journeyed from thence, offering praise and prayer before the Lord. And
there was a tremor from before the Lord upon the people of the cities round about
them, and they pursued not after the sons of Jakob.
Latin Vulgate And when they were departed, the terror of God fell upon all the cities round about,
and they durst not pursue after them as they went away.
Peshitta (Syriac) And they journeyed; and the fear of God fell upon the towns that were round about
them, and they did not pursue after Jacob and his sons.
Septuagint (Greek) So Israel departed from Shechem, and the fear of God was upon the cities round
about them, and they did not pursue after the children of Israel.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English So they went on their journey: and the fear of God was on the towns round about,
so that they made no attack on the sons of Jacob.
Easy English Then Jacob set out on his journey with all those people. God made the people in the
cities along the way very afraid. So they did not chase Jacob and his sons.
Easy-to-Read Version Jacob and his sons left that place. The people in that area wanted to follow and kill
them. But they became very afraid and did not follow Jacob.
Good News Bible (TEV) When Jacob and his sons started to leave, great fear fell on the people of the
nearby towns, and they did not pursue them.
The Message Then they set out. A paralyzing fear descended on all the surrounding villages so
that they were unable to pursue the sons of Jacob.
Names of God Bible As they moved on, Elohim made the people of the cities that were all around them
terrified so that no one pursued them.
NIRV Then Jacob and everyone with him started out. The terror of God fell on the towns
all around them. So no one chased them.
New Simplified Bible Jacob and his family traveled through Canaan. God terrified the people in the towns
so much that no one dared bother them.
Thought-for-thought translations; paraphrases:
Common English Bible When they set out, God made all of the surrounding cities fearful so that they didn't
pursue Jacob's sons.
Contemporary English V. While Jacob and his family were traveling through Canaan, God terrified the people
in the towns so much that no one dared bother them.
The Living Bible Then they started on again. And the terror of God was upon all the cities they
journeyed through, so that they were not attacked.
New Berkeley Version They broke camp and a God-sent dread rested on the surrounding towns so that
they did not pursue Jacob’s sons.
New Century Version Then Jacob and his sons left there. But God caused the people in the nearby cities
to be afraid, so they did not follow them.
New Life Version As they traveled, much fear from God came upon the cities around them. So the
people of the land did not go against the sons of Jacob.
New Living Translation As they set out, a terror from God spread over the people in all the towns of that
area, so no one attacked Jacob's family.
Partially literal and partially paraphrased translations:
American English Bible Then IsraEl left SeciMa, and because the cities around them had the fear of God
in them, they didn't chase after the children of IsraEl.
Beck’s American Translation As they set out, God terrified the towns around them and kept them from pursuing
Jacob’s sons.
International Standard V As they set out on their journey, because the people who lived in the [The Heb.
lacks people who lived in the] cities around them feared God, they did not pursue
Jacob's sons.
New Advent (Knox) Bible Thus they set out on their journey, and God inspired terror into the hearts of all who
dwelt around them, so that they durst not pursue them as they went.
Today’s NIV Then they set out, and the terror of God fell on the towns all around them so that
no one pursued them.
Translation for Translators As they prepared to leave there, God caused the people who lived in the cities
around them to be extremely afraid of Jacob's family [PRS], so that they did not
pursue and attack them.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia And so they journeyed. The dismay of God lay upon the cities that stood round
about them, and they did not chase after the sons of Jacob.
Ferar-Fenton Bible Then they marched, and a terror from God was upon their neighbours, and they did
not pursue after the sons of Jacob.
Catholic Bibles:
Christian Community (1988) They then left and a terror fell on all the surrounding towns with the result that no
one followed in pursuit of them.
The Heritage Bible And they pulled up, and the fear of God was upon the cities that were around them,
and they did not run after the sons of Jacob.
New American Bible (2011) Then, as they set out, a great terror fell upon the surrounding towns, so that no one
pursued the sons of Jacob.
New Jerusalem Bible They broke camp; a divine terror struck the towns round about, and no one pursued
the sons of Jacob.
Revised English Bible As they moved off, the towns round about were panic-stricken, so that they were
unable to pursue Jacob's sons.
Jewish/Hebrew Names Bibles:
exeGeses companion Bible ...and they pull stakes:
and the terror of Elohim
on the cities surrounding them;
and they pursue not after the sons of Yaaqov.
Hebraic Transliteration And they journeyed: and the terror of Elohim (אלהים) was upon the cities that
[were] round about them, and they did not pursue after benai Ya'akov.
Kaplan Translation They began their journey. The terror of God was felt in all the cities around them,
and they did not pursue Jacob's sons.
Orthodox Jewish Bible And they journeyed; and the chittat Elohim (terror of G-d) was upon the cities that
were around them, and they did not pursue after the Bnei Ya'akov.
Restored Names Version And let us rise, and ascend to Bethel; and I will make there an altar to God who
answered me in the day of my distress, and was with me in the way which I walked.
The Scriptures 1998 And they departed, and the fear of Elohim was upon the cities that were all around
them, and they did not pursue the sons of Yaʽaqo.
Expanded/Embellished Bibles:
The Expanded Bible Then Jacob and his sons left there. But ·God caused the people in the nearby cities
to be afraid [Lthe terror of God was on the surrounding cities], so they did not ·follow
[pursue] them.
Kretzmann’s Commentary And they journeyed; and the terror of God was upon the cities that were round
about them, and they did not pursue after the sons of Jacob. That they struck their
tents and removed from the neighborhood of Shechem without interference on the
part of the heathen inhabitants in the neighboring cities was due entirely to the
divine protection.
NET Bible® So they gave Jacob all the foreign gods that were in their possession and the rings
that were in their ears. Jacob buried them under the oak near Shechem and they
started on their journey. The surrounding cities were afraid of God [Heb "and the
fear of God was upon the cities which were round about them." The expression
"fear of God" apparently refers (1) to a fear of God (objective genitive; God is the
object of their fear). (2) But it could mean "fear from God," that is, fear which God
placed in them (cf. NRSV "a terror from God"). Another option (3) is that the divine
name is used as a superlative here, referring to "tremendous fear" (cf. NEB "were
panic-stricken"; NASB "a great terror").], and they did not pursue the sons of Jacob.
The Voice As they traveled, God struck terror into the hearts of all of the cities along the way
so that no one pursued Jacob's family.
Literal, almost word-for-word, renderings:
Concordant Literal Version And journeying is Israel out of Shechem. And coming is the dismay of the Elohim
on the cities which surround them, and they do not pursue after the sons of Israel.
Emphasized Bible And they brake up,—and it came to pass that the terror of God, was on the cities
which were round about them, so that they pursued not after the sons of Jacob.
English Standard Version And as they journeyed, a terror from God fell upon the cities that were around them,
so that they did not pursue the sons of Jacob.
Green’s Literal Translation And they pulled up stakes. And the terror of God was on the cities all around them,
and they did not pursue the sons of Jacob.
Webster’s Bible Translation They traveled: and a terror of God was on the cities that were round about them,
and they didn't pursue the sons of Jacob.
Young's Literal Translation And they journey, and the terror of God is on the cities which are round about them,
and they have not pursued after the sons of Jacob.
The gist of this verse: The people around the area of Shechem were afraid and did not attack Jacob’s
caravan.
Genesis 35:5a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâçaʿ (נָסַע)
[pronounced naw-SAHĢ]
|
to pull up [stakes], to pull out, to
break camp and move out, to set
out, to journey, to march, to
depart; to bend a bow
|
3rd person masculine
plural, Qal imperfect;
pausal form
|
Strong’s #5265
BDB #652
|
Translation: So they [pulled up stakes and] journeyed [on].
Apparently, the sons of Jacob did not leave that area immediately. Now, recall that they have taken the children
and the women to themselves, probably as slaves (although some men will take a slave woman as his wife).
However, since God has told Jacob to move on, he is doing that.
Genesis 35:5b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
chittâh (חִתָּה)
[pronounced khiht-TAW]
|
terror, fear
|
feminine singular
construct
|
Strong’s #2847
BDB #369
|
This word is found only here in Scripture.
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
|
Strong's #430
BDB #43
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of relative
proximity
|
Strong’s #5921
BDB #7522
|
ʿîyr (עִיר) [pronounced
ģeer]
|
encampment, city, town
|
feminine plural noun with
the definite article
|
Strong's #5892
BDB #746
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of
|
preposition of separation
|
Strong's #4480
BDB #577
|
çâbîyb (סָבִיב)
[pronounced sawb-VEEBV]
|
around, surrounding, circuit,
round about, encircle
|
adverb; with the 3rd
person masculine plural
suffix
|
Strong’s #5439
BDB #686
|
The min preposition and çâbîyb mean from round about, from every side. This is the first time that this
combination is found.
|
Translation: Also, the terror of Elohim is upon the cities which [are] surrounding them;...
At some point in time, the people in the surrounding towns must have known that something went on in Shechem.
However, they are in fear of the sons of Jacob.
All the neighboring villages had heard what Jacob's sons did to the inhabitants of Shechem and they were likely
very indignant and understood that their actions were evil and vicious. In many of these villages, the number of
men far outnumbered the number of men which were with Jacob. Under normal circumstances, some of these
villages would have come out and killed all of Jacob's family in retribution or to do it to them before Jacob's family
did it to them. However, God caused these men to be afraid of Jacob's family so that they had safe passageway
out of that area.
Genesis 35:5c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
râdaph (רָדַף)
[pronounced raw-DAHF]
|
to pursue, to follow after; to
chase with hostile intent, to
persecute
|
3rd person plural, Qal
imperfect
|
Strong’s #7291
BDB #922
|
ʾachar (אַחַר)
[pronounced ah-KHAHR]
|
after, following, behind;
afterwards, after that; another
|
preposition/adverb
|
Strong’s #310
BDB #29
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural
construct
|
Strong’s #1121
BDB #119
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
Translation: ...so they did not follow after the sons of Jacob.
As a result, they did not chase after the sons of Jacob.
The terror of God is on the cities nearby, so no one attacked this family. This fear is apparently of God, done in
order to protect the family of Jacob.
What seems to be likely is, the cold-blooded nature of what the sons of Israel did to Hamor and his family made
other groups of people decide not to mess with them. The end result would be fear, and no one would be
interested in their families intermarrying and thus confusing the God-given identity of the Jews.
People have reputations, and sometimes, these reputations are not based upon a clear understanding of the facts.
Here, we are told that the terror of God was upon the cities in Jacob’s vicinity. You may think, well, of course,
because Jacob’s sons killed Hamor and his family. But that is not the only response that these cities could have.
King David was very successful militarily. However, his armies continued to fight the cities around Israel almost
every single year for the bulk of his kingship. The armies which David faced were not so filled with fear as to back
away from David; these people continued to be aggressive, even though they were certainly aware the David’s
army had just defeated many of their neighbors in battle. My point here is, even though Jacob’s sons killed Hamor
and his family, the terror of God felt by the people in nearby cities is not the only possible response to this
knowledge.
Genesis 35:5 So they [pulled up stakes and] journeyed [on]. Also, the terror of Elohim is upon the cities which
[are] surrounding them; so they did not follow after the sons of Jacob. (Kukis mostly literal translation)
Genesis 35:5 The sons of Jacob pulled up stakes and left. Also, the terror of God was upon the cities around
them, so that the inhabitants did not chase after the sons of Jacob. (Kukis paraphrase)
Just as we do not know exactly how God appeared to Jacob; we also do not know much about the terror of God
experienced by the cities near to Shechem and Bethel. It seems obvious that these other cities nearby would have
heard about the slaughter of Hamor by Jacob and that their response was fear. Exactly how this was of God (as
v. 5 tells us) is not completely clear.
——————————
And so comes Jacob to Luz, which [is] in
Canaan (she [is] Bethel], he and all the
people who [were] with him. And so he
builds an altar and so he calls to the place
ʾĚl-Bethel, for there reveals Himself unto him
the Elohim in his fleeing from faces of his
brother.
|
Genesis
35:6–7
|
Jacob came to Luz, which [is] in Canaan (it [is
also known as] Bethel)—he and all of the
people who [were] with him. Then he built an
altar and he called the place ʾĚl-bethel,
because the Elohim revealed Himself to him
there, when he was fleeing from his brother.
|
Jacob came to Luz (also known as Bethel), which is in Canaan—he and all the people who are with him.
There he built an altar and he called the place El-bethel because it was here that God revealed Himself to
him, when he was fleeing from his brother.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so comes Jacob to Luz, which [is] in Canaan (she [is] Bethel], he and all the
people who [were] with him. And so he builds an altar and so he calls to the place
ʾĚl-Bethel, for there reveals Himself unto him the Elohim in his fleeing from faces
of his brother.
Targum of Onkelos And Jakob came to Luz in the land of Kenaan, which is Bethel, he and all the people
who were with him. And he builded there an altar, and named that place, To God,
who made His Shekinah to dwell in Bethel, because there had been revealed to him
the angels of the Lord, in his flight from before Esau his brother.
Latin Vulgate And Jacob came to Luza, which is in the land of Chanaan, surnamed Bethel: he and
all the people that were with him. And he built there an altar, and called the name
of that place, The house of God: for there God appeared to him when he fled from
his brother.
Peshitta (Syriac) So Jacob came to Luz, that is Beth-el, which is in the land of Canaan, he and all the
people that were with him. And he built there an altar, and called the place Beth-el
(the house of God), because there God appeared to him when he fled from the
presence of his brother Esau.
Septuagint (Greek) And Jacob came to Luz, which is in the land of Canaan, which is Bethel, he and all
the people that were with him. And he built there an altar, and called the name of
the place Bethel; for there God appeared to him, when he fled from the face of his
brother Esau.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And Jacob came to Luz in the land of Canaan which is the same as Beth-el, he and
all his people. And there he made an altar, naming the place El-beth-el: because
it was there he had the vision of God when he was in flight from his brother.
Easy English Jacob came to Luz. (That is, Bethel.) It is in the country called Canaan. He came
with all the people that were with him. Jacob built an *altar there. Jacob had seen
God there when he ran away from his brother. So he called the place El-Bethel.
Easy-to-Read Version So Jacob and his people went to Luz. Luz is now called Bethel [A town in Israel.
This name means "God’s house."]. It is in the land of Canaan. Jacob built an altar
[A stone table used for burning sacrifices that were offered as gifts to God.] there.
Jacob named the place “El Bethel.” Jacob chose this name because that is the
place God first appeared to him when he was running from his brother.
Good News Bible (TEV) Jacob came with all his people to Luz, which is now known as Bethel, in the land of
Canaan. He built an altar there and named the place for the God of Bethel,
because God had revealed himself to him there when he was running away from
his brother.
The Message Jacob and his company arrived at Luz, that is, Bethel, in the land of Canaan. He
built an altar there and named it El-Bethel (God-of-Bethel) because that's where
God revealed himself to him when he was running from his brother.
Names of God Bible Jacob and all the people who were with him came to Luz (that is, Bethel) in the land
of Canaan. He built an altar there and called that place El Bethel [God of the House
of God]. That's where Elohim had revealed himself to Jacob when he was fleeing
from his brother.
NIRV Jacob and all the people with him came to Luz. Luz is also called Bethel. It's in the
land of Canaan. Jacob built an altar at Luz. He named the place El Bethel. There
God made himself known to Jacob when he was running away from his brother.
New Simplified Bible Finally, they reached Bethel, also known as Luz. Jacob built an altar there and
called it God of Bethel. That was the place where God appeared to him when he
was running from Esau.
Thought-for-thought translations; paraphrases:
Common English Bible Jacob and all of the people with him arrived in Luz, otherwise known as Bethel, in
the land of Canaan. He built an altar there and named the place El-bethel,[a]
because God had revealed himself to him there when he ran away from his brother.
Contemporary English V. Finally, they reached Bethel, also known as Luz. Jacob built an altar there and
called it "God of Bethel," because that was the place where God had appeared to
him when he was running from Esau.
The Living Bible Finally they arrived at Luz (also called Bethel), in Canaan. And Jacob erected an
altar there and named it "the altar to the God who met me here at Bethel"[a]
because it was there at Bethel that God appeared to him when he was fleeing from
Esau.
New Century Version And Jacob and all the people who were with him went to Luz, which is now called
Bethel, in the land of Canaan. There Jacob built an altar and named the place
Bethel, after God, because God had appeared to him there when he was running
from his brother.
New Life Version So Jacob and all the people who were with him came to Luz (that is, Bethel) in the
land of Canaan. He built an altar there, and gave the place the name El-bethel.
Because God had shown Himself to him there, when Jacob ran away from his
brother.
Partially literal and partially paraphrased translations:
American English Bible Well, Jacob and all the people that were with him finally arrived at Luza in the land
of CanaAn, which [he had earlier named] BethEl; for it was there that he had built
an altar and called it 'the House of God,' because that's where God appeared to him
when he was running from his brother Esau.
Beck’s American Translation Jacob and all the people with him came to Luz, that is, Bethel, in the land of
Canaan. And there he built an altar, and he called the place God-of-Bethel because
God had shown Himself to him there when he fled from his brother.
International Standard V Eventually, Jacob and everyone with him arrived at Luz (also called Beth-el) in the
territory of Canaan. He built an altar there to God and named the place El Beth-el,
because God had revealed himself there when he was fleeing from his brother.
New Advent (Knox) Bible Jacob, then, with all his clan, made their way to Luza, which is now called Bethel,
and built an altar there. It was he who called the place Bethel, the house of God,
because it was there God appeared to him when he was in flight from his brother.
Translation for Translators Jacob and all those who were with him came to Luz, which is now called Bethel, in
Canaan land. There he built an altar. He named the place El-Bethel, which means
'God of Bethel,' because it was there that God revealed himself to Jacob when he
was fleeing from his older brother Esau.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob came to Luz, (it's Bethel) which is in the land of Canaan, he and all the
people with him. He built there an altar, and called the place El-Bethel (God of
Bethel) for God revealed himself there when he disappeared from the face of his
brother.
Conservapedia So Jacob came to Luz, in the land of Canaan, which is to say, Bethel, together with
all the people who were with him. There he built an altar, and called the place
El-Bethel, because in that place God appeared to him when he ran away from his
brother.
Ferar-Fenton Bible So Jacob came to Luz in the land of Canan (it is Beth-el), and his people with him.
He also built an altar there, and called the House of God, Beth-el, for there God
appeared to him in his flight from the presence of his brother.
Lexham English Bible And Jacob came to Luz which [was] in the land of Canaan (that [is] Bethel), he and
all the people that [were] with him. And he built an altar there and called the place
El-Bethel, for there God had appeared to him when he fled before his brother.
Catholic Bibles:
Christian Community (1988) When Jacob and all those with him came to Luz in Canaan—which is Be - thel—he
built an altar there and called the place El-Bethel because it was there that God had
shown himself to him when he was fleeing from his brother.
New American Bible (2011) Thus Jacob and all the people who were with him arrived in Luz (now Bethel) in the
land of Canaan [Gn 28:19; Jos 18:13; Jgs 1:22-23.]. There he built an altar and
called the place El-Bethel,* for it was there that God had revealed himself to him
when he was fleeing from his brother [Gn 28:12-13.]. El-Bethel: probably to be
translated "the god of Bethel." This is one of several titles of God in Genesis that
begin with El (= God), e.g., El Olam (21:33), El Elyon (14:18), El the God of Israel
(33:20), El Roi (16:13), and El Shaddai. Most of these (except El Shaddai) are tied
to specific Israelite shrines.
New Jerusalem Bible When Jacob arrived at Luz in Canaan -- that is, Bethel-and all the people with him,
he built an altar there and named the place El-Bethel, since it was there that God
had appeared to him when he was fleeing from his brother.
Revised English Bible Jacob and all the people with him came to Luz, that is Bethel, in Canaan. There he
built an altar, and called the place El-bethel, because it was there that God had
revealed himself to him when he was fleeing from his brother.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Ya'akov and all the people with him arrived at Luz (that is, Beit-El) in the land of
Kena'an. He built there an altar and called the place El-Beit-El [God of Beit-El],
because it was there that God was revealed to him, at the time when he was fleeing
from his brother.
exeGeses companion Bible So Yaaqov comes to Luz
in the land of Kenaan - Beth El
- he and all the people with him:
and he builds there a sacrifice altar
and calls the place El Beth El:
because there Elohim exposed himself to him,
when he fled the face of his brother.
Kaplan Translation Jacob and all the people with him came to Luz in the land of Canaan - that is, to
Beth El. He built an altar there, and he named the place Beth El's God (El Beth El),
since this was the place where God was revealed to him when he was fleeing from
his brother.
Orthodox Jewish Bible So Ya'akov came to Luz, which is in Eretz Kena'an, that is, Beit-El, he and kol haAm
that were with him. And he built there a Mizbe'ach, and called the makom (place)
El Beit-El; because there HaElohim appeared unto him, when he fled from the face
of achiv.
Restored Names Version And Ya'aqob came to Luwz (she is Bayith-El) that is in the land of Kena'an, he and
all the people who were with him. And he built an altar there and called the place
El Bayith-El, because there the Elohiym appeared to him when he fled from the face
of his brother.
The Scriptures 1998 And Yaʽaqo came to Luz, that is Bĕyth Ěl, which is in the land of Kenaʽan, he and
all the people who were with him. And he built there an altar and called the place
El Bĕyth Ěl, because there Elohim appeared to him when he fled from the face of
his brother.
Expanded/Embellished Bibles:
The Amplified Bible So Jacob came to Luz, that is, Bethel, which is in the land of Canaan, he and all the
people with him. There he built an altar, and called the place El-bethel [God of
Bethel], for there God revealed Himself to him when he fled from the presence of
his brother.
The Expanded Bible And Jacob and all the people who were with him went to Luz, which is now called
Bethel, in the land of Canaan. There Jacob built an altar and named the place
·Bethel, after God [El-Bethel; or "God of Bethel"], because God had appeared to
him there when he was ·running [fleeing] from his brother.
Kretzmann’s Commentary So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the
people that were with him. Cf Genesis 28:19-22. And he built there an altar, and
called the place El Bethel (God of Bethel), because there God appeared unto him
when he fled from the face of his brother. By thus instituting the worship of the true
God Jacob paid his vow of some thirty years before, for he distinctly remembered
the revelation of God at that time, which seems to have indicated also the plurality
of persons in the Godhead.
NET Bible® Jacob and all those who were with him arrived at Luz (that is, Bethel)16 in the land
of Canaan [Heb "and Jacob came to Luz which is in the land of Canaan - it is Bethel
- he and all the people who were with him."]. He built an altar there and named the
place El Bethel [The name El-Bethel means "God of Bethel."] because there God
had revealed himself [Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated
“revealed himself,” is plural, even though one expects the singular form with the
plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring
both to God and the angelic beings that appeared to Jacob. See the note on the
word “know” in Gen 3:5.] to him when he was fleeing from his brother.
The Voice Jacob, and all those who were with him, arrived in Luz (which is also known as
Bethel) in the land of Canaan. 7 There he built an altar and called the place
El-bethel because it was there that God had revealed Himself to Jacob when he
was running away from his brother.
Literal, almost word-for-word, renderings:
Context Group Version So Jacob came to Luz, which is in the land of Canaan ( the same is Beth-el ), he
and all the people that were with him. And he built there an altar, and called the
place El-beth-el; because there God was revealed to him, when he fled from the
face of his brother.
Emphasized Bible And Jacob came in towards Luz, which was in the land of Canaan, the same, is
Beth-el,—he and all the people who were with him. And he built there an altar, and
called the place El-Beth-el,—because, there, God revealed himself unto him, when
he fled from the face of his brother,...
God’s Truth (Tyndale) So came Jacob to Lus in the land of Canaan, otherwise called Bethell, with all the
people that was with him. And he builded there an altar, and called the place Bethel:
because that God appeared unto him there, when he fled from his brother.
Third Millennium Bible So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all
the people that were with him. And he built there an altar and called the place
Elbethel [that is, The God of Bethel], because there God appeared unto him when
he fled from the face of his brother.
Webster’s Bible Translation So Jacob came to Luz, which [is] in the land of Canaan (that is Beth-el) he and all
the people that [were] with him. And he erected there an altar, and called the place
El-beth-el; because there God appeared to him, when he fled from the face of his
brother.
Young’s Updated LT And Jacob comes in to Luz which is in the land of Canaan (it is Bethel), he and all
the people who are with him, and he builds there an altar, and proclaims at the
place the God of Bethel: for there had God been revealed unto him, in his fleeing
from the face of his brother.
The gist of this verse: Jacob and his family arrived in Bethel and he built an altar there, calling that place
“The God of Bethel” because God revealed Himself to Jacob there 20 years earlier.
Genesis 35:6a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance; to attain
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #935
BDB #97
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
Lûwz (לוּז) [pronounced
looze]
|
possibly almond-tree, almond
wood; transliterated Luz
|
proper noun; location
with the directional hê
|
Strong’s #3870
BDB #531
|
The directional hê (properly, the directive hê) is the âh (הַ] ending to a noun, usually found after a verb of
motion. This is called the directive hê or the hê locale, which often indicates direction and puts somewhat of
an adverbial spin on the noun. Essentially, it answers the question where? The pronunciation of the word does
not change. The directional hê indicates the direction in which something moves. It is often used with the noun
heaven and the most literal rendering in the English would be heavenward. We can also indicate the existence
of the hê directional by supplying the prepositions to or toward.
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʾerets (אֶרֶץ)
[pronounced EH-rets]
|
earth (all or a portion thereof),
land, territory, country, continent;
ground, soil; under the ground
[Sheol]
|
feminine singular
construct
|
Strong's #776
BDB #75
|
Kenaʿan (כְּנַעַן)
[pronounced keNAH-ģahn]
|
which possibly means merchant
and is transliterated Canaan
|
masculine proper noun;
territory
|
Strong’s #3667
BDB #488
|
hîyʾ (הִיא) [pronounced
hee]
|
she, it; also used as a
demonstrative pronoun: that, this
(one)
|
3rd person feminine
singular, personal
pronoun; sometimes the
verb is, is implied
|
Strong’s #1931
BDB #214
|
Bêyth-ʾêl (אֵל בֵּית)
[pronounced bayth-AYHL]
|
house of God; transliterated
Bethel
|
masculine proper noun
|
Strong’s #1008
BDB #110
|
Translation: Jacob came to Luz, which [is] in Canaan (it [is also known as] Bethel)...
God told Jacob to go to Bethel, which was originally known as Luz. Jacob, when alone, met God there, and he
called it Bethel (Genesis 28:19).
Bethel means House of God, and we find this name affixed to this area as early as Genesis 12:8 13:3. This does
not mean that it had this name during the time of Abraham; but that was added or changed perhaps a few hundred
years later for clarity (I am assuming that Abraham himself originally recorded Genesis 12–13). Let’s take a look
at these previous verses:
Genesis 12:8 reads: From there he [Abraham] moved to the hill country on the east of Bethel and pitched his tent,
with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of
the LORD.
Genesis 13:3–4 read: And he journeyed on from the Negeb as far as Bethel to the place where his tent had been
at the beginning, between Bethel and Ai, to the place where he had made an altar at the first. And there Abram
called upon the name of the LORD. (ESV)
So, what appears to be the case is, these verses were first recorded using the name Luz, and that someone, after
the fact, replaced Luz with Bethel. Abraham would have known this place by the name Luz; Jacob knew it as
Bethel, as he gave it that name in Genesis 28:19 (He [Jacob] called the name of that place Bethel, but the name
of the city was Luz at the first.). I see this as the most logical and simple explanation.
It would not make sense for this city to be known as Bethel during the time of Abraham, because Bethel is made
up of two very common and oft-used Hebrew words.
Genesis 35:6b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
hûwʾ (הוּא) [pronounced
hoo]
|
he, it; himself as a demonstrative
pronoun: that, this (one); same
|
3rd person masculine
singular, personal
pronoun; sometimes the
verb to be, is implied
|
Strong’s #1931
BDB #214
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity; with the 3rd
person masculine
singular suffix
|
Strong’s #5973
BDB #767
|
Translation:...—he and all of the people who [were] with him.
There are actually quite a lot of people with Jacob. He has his wives, his two mistresses (the handmaids of his
wives), his 12 children, and the women and children which they had taken from Shechem, along with his own
personal slaves (recall that he gave a great deal of his wealth to his brother, Esau).
Genesis 35:6 Jacob came to Luz, which [is] in Canaan (it [is also known as] Bethel)—he and all of the people who
[were] with him. (Kukis mostly literal translation)
Genesis 35:7a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bânâh (בָּנָה)
[pronounced baw-NAWH]
|
to build, to construct; to erect; to
rebuild, to restore
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #1129
BDB #124
|
mizebêach (מִזְבֵּחַ)
[pronounced miz-BAY-ahkh]
|
altar; possibly monument
|
masculine singular noun
|
Strong’s #4196
BDB #258
|
Translation: Then he built an altar...
Jacob had come through here before, when he was running from the situation he had created for himself when
he was at home. When he arrived in Luz, God appeared to him. He set up a memorial then; and he builds an
altar now.
An altar is where animals would be offered up to God—portraying the Son of God Who would offer up Himself for
our sins.
Jacob, unlike Abraham, his grandfather, was not known for offering sacrifices or building altars. God has come
to him on several occasions but he has not very often gone to God. In Genesis 31:54, after Laban caught up with
him Jacob made a sacrifice to God. When he first settled in Shechem, he made a sacrifice to God. His making
these sacrifices and building these two altars indicates that he was finally becoming oriented to life in his old age.
He finally was recognizing that God was operating in his life.
What Jacob Had Asked for From God/How Jacob Promised to Respond
The last time that Jacob had been there, he had a dream, referred to as Jacob's ladder (or escalator). He named
that area Bethel and, during his spiritual immaturity, he made a vow to God. He expected God to:
▫ Be with him
▫ To guard him on this journey away from home
▫ To provide food for him to eat
▫ To provide clothes for him to wear
▫ To cause him to return safely to his father's house (he has not seen Isaac since he left 20 years previous)
In return, Jacob was to:
▫ Make Yehowah his God (doesn't this remind you of making Jesus Lord God in our lives?)
▫ Jacob would give God a tenth of all that God had given him
So there is no misunderstanding, this was a vow made by a spiritually weak believer and such vows often mean
very little (although God will hold a person to his vows). During those times, Jacob manipulated and deceived
others, and to a certain extent, that is what he was doing to God. Thieme's language, as I recall, is that some
people try to strap it on God. They think that they can make a trade out. God usually has to go first when it comes
to self-preservation. However, people make vows and trade-offs with God also when they want some material
item or some person. Then they often will begin giving God some great thing so that God must repay them by
giving them what it is that they want. It is not unlike being good for the month prior to Christmas (or, as it was in
my case, a few days before Christmas).
Genesis 35:7b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qârâʾ (קָרָא)
[pronounced kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7121
BDB #894
|
mâqôwm (מָקוֹם)
[pronounced maw-KOHM]
|
place, situated; for a soldier, it
may mean where he is stationed;
for people in general, it would be
their place of abode (which could
be their house or their town)
|
masculine singular noun
with the definite article
|
Strong’s #4725
BDB #879
|
ʾÊl (אֵל) [pronounced
ALE]
|
God, god, mighty one, strong,
hero; transliterated El
|
masculine singular noun
with the definite article
|
Strong’s #410
BDB #42
|
Bêyth-ʾêl (אֵל בֵּית)
[pronounced bayth-AYHL]
|
house of God; transliterated
Bethel
|
masculine proper noun
|
Strong’s #1008
BDB #110
|
This proper name of ʾĚl-Bethel is only found here. Strong’s #416 BDB #110.
|
Translation: ...and he called the place ʾĚl-bethel,...
Before, he called this general area Bethel. Here, he calls this particular place ʾĚl-bethel, meaning God—House
of God. Or, God of the House of God.
I do not fully understand why Jacob calls this place El-Bethel (= God of the House of God) as opposed to plain
Bethel. Perhaps with this new group of people who are with him, Jacob is making emphatic his meeting with God
in this place.
The change of the name of Bethel is significant. Bethel meant House of God because Jacob, in his spiritual youth,
was quite impressed by meeting God there. His concept of Who and What God was, was very limited. However,
when he returns, he has already faced Esau with confidence in God. He escaped Esau years ago in fear and also
ran from Laban in fear. Finally, after being wrestled and having his butt kicked by Jesus Christ, Jacob met Esau
with confidence in his own preservation and in the preservation of his family. He now knows the God Who he met
at Bethel, so he renames this place The God of the House of God, because he now knows this God. You may
wonder, didn’t Jacob already name Luz Bethel? And he did, back in Genesis 28:19. However, you cannot simply
name a city on your own, and necessarily have that name stick. Charley Brown cannot simply call the city of
Houston Brownsville and have it stick. So, Jacob named it back in Genesis 28:19; God later appeared to him and
said, “I am the God of Bethel” which is El-Bethel in the Hebrew (Genesis 31:13). And so, Jacob returns to Luz
and names it again El-bethel.
However, here Jacob builds an altar (and therefore offers sacrifices upon the altar) and he names this particular
place El-bethel not to fulfill his vows to God, but because he recognizes that God was gracious enough to reveal
Himself to Jacob when Jacob did not deserve this in any way, shape or form.
All of a sudden, in the next verse, we have an unusual statement. We have been traveling with Jacob and his
wives, which include Rachel. Rachel has her nurse, Bilhah. Out of nowhere, we hear about Rebekah, Jacob's
mother. Here is where we should have had our chapter break. This should be Genesis 35:1 or the final verse of
Genesis 34.
These verses are strung together with the waw consecutive, which I have taken great liberties in translating it.
In fact, I have represented the waw consecutive in a myriad of ways in past chapters and verses, doing a fair
amount of interpretive translation. Context helps to determine how the waw consecutive is to be translated and
I vary the translation somewhat just for variety (linguistically, that is valid). The other option is to continually
translate the waw consecutive as and continually, in verse after verse. And Jacob went to Bethel and God
revealed Himself to Jacob and Jacob went somewhere else and then this happened and then that happened.
This can be quite tedious and monotonous. The NASB and the KJV will continually move from and to so to now.
All versions, including the very literal Emphasized Bible does this. Often, a series of wâw consecutives followed
by imperfect verbs suggest a series of successive events (particularly in narratives).
The connective here is the simple waw conjunction, which is nearly always found with a perfect verb. Nearly
always, to die is in the perfect tense.
Jacob was actually the person who named this (although it is not out of the question that Abraham named this city
before
—we just do not have a record of that). Here, Jacob is naming this place a second time.
The complete Doctrine of Bethel (HTML) (PDF) (WPD).
|
A Summary of the Doctrine of the City of Bethel
|
1. Bethel is a city located in central Israel, west of the Jordan, on the border of Benjamin and Ephraim. The
name, Bethel, means House of God. Jerusalem is the only city mentioned more often in Scripture than
Bethel. One might even see Bethel is being representative of all Israel.
2. Bethel is close associated with the patriarchs and with the appearance of God to them.
3. Bethel, known as Luz around the time of Abraham, began as a city of great spiritual import. This appears
to be the first city in the land of Canaan where Abraham stopped after separating from his family in Haran.
He moved westward with his nephew Lot and wife Sarai; and Jehovah appeared to Abram in this general
vicinity. Abram built an altar to Jehovah with Bethel to the west and Ai to the east. Genesis 12:4–8 (Even
though it is called Bethel in Genesis 12 and 13, that appears to be a gloss—to be explained in point 6.)
4. After traveling down to Egypt, Abram returned to the land of Canaan and Bethel, where he and Lot
separated. Jehovah again appears to Abram and promises him and his descendants all the land that he
could see in all directions. Genesis 13
5. Jacob, Abraham’s grandson, has a dream about the ladder or staircase which extends from earth to
heaven; and God promises Jacob that his descendants would settle lands in all directions and that by his
descendants will all the earth be blessed (which is somewhat upping the ante on the similar promise made
to Abraham). Jacob builds a pillar here and he calls this place Bethel, although it had been named Luz
previously. Jacob says, “This is the House of Elohim and this is the gate of heaven.” Genesis 28:10–22
6. When the name Bethel is found prior to this in Genesis, that is known as a gloss. A gloss is either a short
addition to the original text is made (for clarification); or a name is changed (giving a more modern-name
when an ancient name would have been expected). So, in passages about Abraham being in Bethel (like
Genesis 12:8), we would expect Luz (the more ancient name), but it is replaced with the proper noun
Bethel.
a. Remember that it is very possible for much (or all) of Genesis to have been transmitted orally; and
that each generation would memorize what the previous generation added.
b. It would make sense, when Joseph learned the book of Genesis from Jacob, to say, “Luz?” and for
Jacob to say, “That’s Bethel.”
c. Therefore, sometimes, we read the name Bethel and sometimes we read Bethel (which was
previously named Luz).
d. Calling this city Bethel in Genesis 12–13 was shorthand for, Luz, a city which would be renamed
“Bethel” by Jacob.
e. Note Genesis 48:3 And Jacob said to Joseph, "God Almighty appeared to me at Luz in the land
of Canaan and blessed me,...” Since that is a direct quote, we would expect whatever Jacob said
to stand without being changed. This would also suggest that it is Jacob who changed the name
of this city, as he called it Luz.
f. See also Genesis 35:6 Judges 1:23.
The Journeys of Jacob (a map); from Bible-history.com; accessed December 22, 2015.
7. Jacob travels to the east, where his relatives are, and marries Rachel and her sister Leah, and works for
their father Laban. When God appears to Jacob again in a dream, He says, “I am the God of Bethel.”
This is because, that is where God first spoke to Jacob. And God tells Jacob to return to the land of
Canaan. enesis G31:13
8. Jacob leaves this area but he returns on at least two occasions. It is God Who tells Jacob to return to
Bethel (Genesis 35:1). Jacob moves there and calls the place El-bethel (it is apparently still known as
Luz to the locals). God again speaks to Jacob in Bethel and renames him Israel and God confirms His
promises which He had made to Abraham—and, in fact, makes a greater promise to Jacob. Genesis
35:9–13
9. For the patriarchs Abraham and Jacob, the
city of Bethel is most closely associated
with their spiritual birth, their spiritual
growth and God’s promises to them. No
other city in the land of Canaan is as
closely associated with God and these
men.
10. It is unclear whether Joshua conquered
Bethel when he went into the land of
Canaan, Joshua 8:17 and 12:9
notwithstanding (there are textual problems
with those passages). However, Bethel
was clearly conquered by Ephraim (and
probably the half tribe of Manasseh) at a
later time (Judges 1:22–26). As an aside,
it is not impossible for a territory to be
conquered, taken back, and then re-
conquered.
11. For awhile, the spiritual center of Israel
appears to be in Bethel. Although the
Tabernacle is not specifically named, the
Ark of the Covenant and the High Priest
Phinehas are both said to be in Bethel.
See Judges 20:18, 26–28
12. Even though the House of God is later
located in Shiloh (from early on in the
period of the Judges through to the time of
Samuel), Bethel continues to be a city of
some spiritual import (Judges 18:31
Samuel 11:3 10:3).
13. Bethel, like Israel, progressed from being a
spiritual center to a city of idolatry.
14. Bethel is not mentioned during the reigns of David or Solomon. However, the first king of the northern
kingdom, Jeroboam, sets up a golden calf in Bethel, in the southern tip of his country, primarily to keep
his own people from going to Jerusalem (in the southern kingdom) to worship. 1Kings 12:28–32
15. Elijah and Elisha both minister to the northern kingdom, and are therefore occasionally associated with
Bethel, which continued to be a city of idolatry. 2Kings 2:2–3 23–24
16. Because Bethel is representative of all that is wrong with the northern kingdom (primarily, their worship
of another god), both Amos and Hosea prophesy against Bethel and foretell its ruin. Hosea occasionally
refers to Bethel as Beth–aven, which means House of Idols, House of Nothing. Hosea 4:15–16 5:8–9
10:5–6, 15 12:4 Amos 3:14 4:4 5:5–6 7:10, 13
17. Although King Jehu, a hundred years after Jeroboam, destroyed the prophets and worshipers of Baal,
he allowed the calves that Jeroboam set up to remain in Bethel and Dan. 2Kings 10:18–29
18. After the northern kingdom is defeated in war, and the people of Samaria deported, the king of Assyria
sent back some priests to Bethel to teach the people about the god of that land, as lions were killing much
of the population that had been moved to there. 2Kings 17:23–29
19. Jeremiah warned that Bethel would be the shame of Israel (Jer. 48:13).
20. King Josiah, of the southern kingdom, instituted many reforms. The temple and vessels involved in Baal
worship were burned in Jerusalem and their ashes carried up to Bethel (2Kings 23:4). Josiah also
destroyed the heathen altar which was in Bethel (2Kings 23:15). Apparently, the golden calf was long
gone, which we would have expected, as Samaria (= the Northern Kingdom) had been defeated and
deported. No invading army is just going to leave a golden calf behind. There was apparently still a
monument by the grave of the prophet who had gone to Bethel, and Josiah said to leave it alone
(2Kings 23:17–18). Then Josiah goes throughout Samaria and destroys the idolatrous worship and kills
and burns the priests involved in this worship, just as he had done in Bethel (2Kings 23:19–20).
21. Bethel is not mentioned in the gospels or anywhere else in the New Testament, even though it would
seem the Jesus Christ must have been there, as Bethel is so centrally located (it is between Galilee,
where Jesus conducted much of His public ministry) and Jerusalem, where Jesus went on numerous
occasions.
22. For centuries, it has been assumed that the modern Beitin marked the spot of the ancient Bethel.
However, Dr. David Livingston has presented a great deal of evidence to the contrary, suggesting that
el-Bireh is the proper site. See http://www.ancientdays.net/bethel14.htm to support this view.
23. General archeological information spanning several millenniums for the traditional site of Beitin may be
found at http://www.ourfatherlutheran.net/biblehomelands/palestine/bethel.htm.
|
Even though this may appear to be a very long summary, the actual doctrine is in excess of 10 pages.
|
Genesis 35:7c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
kîy (כִּי) [pronounced
kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
shâm (שָם) [pronounced
shawm]
|
there; at that time, then; therein,
in that thing
|
adverb of place
|
Strong’s #8033
BDB #1027
|
gâlâh (גָּלָה)
[pronounced gaw-LAWH]
|
to be uncovered, to be made
naked; to be revealed; to
appear; to depart, to uncover, to
remove, to reveal
|
3rd person plural, Niphal
perfect
|
Strong's #1540
BDB #162
|
The Niphal can be used in both a reflexive and passive way: (reflexive); to uncover oneself; to discover or show
oneself; to reveal himself (of God); (passive); to be uncovered; to be disclosed, be discovered; to be revealed.
|
This is the first occurrence of this word in Scripture.
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied) with the
3rd person masculine
singular suffix
|
Strong's #413
BDB #39
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
with the definite article
|
Strong's #430
BDB #43
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
bârach (בָּרַח)
[pronounced baw-RAHKH]
|
to go [pass] through, to flee
[away]; to hasten, to come
quickly; to reach across
|
Qal infinitive construct
with the 2nd person
masculine singular suffix
|
Strong’s #1272
BDB #137
|
The infinitive construct, when combined with the bêyth preposition, can often take on a temporal meaning and
may be rendered when [such and such happens]. It can serve as a temporal marker that denotes an event
which occurs simultaneously with the action of the main verb.
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces, countenance;
presence
|
masculine plural
construct (plural acts like
English singular)
|
Strong’s #6440
BDB #815
|
Together, min pânîym mean from before the face of; out from before the face, from the presence of. However,
together, they can also be a reference to the cause, whether near or remote, and can therefore be rendered
because of, because that; by. Literally, this means from faces of.
|
ʾâch (אָח) [pronounced
awhk]
|
brother, half-brother; kinsman or
close relative; one who
resembles
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong's #251
BDB #26
|
Translation: ...because the Elohim revealed Himself to him there, when he was fleeing from his brother.
Jacob fled his brother so many years previous (some 30–40 years ago). Jacob has not had a life of revelations
from God. God revealed Himself to Jacob here; God told Jacob to return to Canaan; and God told Jacob to go
to Bethel (Genesis 35:1). Assuming that all of his interactions with God are recorded, this is the 4th or 5th time that
God has appeared to Jacob.
The Great Reversal of Fortune in Jacob’s Life: Let’s look at vv. 6–7: Jacob came to Luz (also known as Bethel),
which is in Canaan—he and all the people who are with him. There he built an altar and he called the place El-bethel because it was here that God revealed Himself to him, when he was fleeing from his brother. What is sad
is, God the Holy Spirit lays out the amazing transformation which has taken place in the life of Jacob, and it is not
clear that he appreciates what has happened to him. 20 years previous, he traveled through the city, separated
from his family for the first time, in fear for his life, and heading into a great unknown (to Haran). He is probably
traveling with his mother’s personal servant, Deborah, and little else, apart from enough supplies to get him to
Haran.
Now look at Jacob! He has returned with a wonderful family—11 sons, at least one daughter, a wife he loves, a
wife he tolerates, and two mistresses. He has been greatly prospered by God, and he has great substance. He
returns to the Land of Promise under completely different circumstances, with a new life, and God did all of this
for Jacob out of grace. He did not earn it, he did not deserve it, and he did not work for it.
Even though Jacob recognizes, to some extent, his great change of fortune; and worships God, there is very little
in his life that makes us think that he truly appreciates all the God has done on his behalf, and how undeserving
that he really is.
You can be Jacob at Bethel1 and you can be Jacob at Bethel2. God’s blessing may be obvious to you and others;
and it may not be obvious at all. But, if you have capacity for life through Bible doctrine in your soul, then you are
more content, more relaxed and for more appreciative of all that God has done for you.
Bear in mind that God is always there and God desires to pour blessing upon you. Sometimes he does it when
you have been a lousy so-and-so; and sometimes He does it when you have enjoyed a great spiritual life. If you
are spiritually mature, then you recognize and appreciate all that God has done in your life; if you are not, you may
not have any idea what God has done on your behalf.
If you have been a believer for more than 5 years, you should be able to look around you or review your blessings,
and note some great differences in your life. My life changed dramatically over the first 5 years that I was a
believer. I went from being an addict who could have been arrested at any time for a variety of reasons; to a clean
and sober life with an AA and BA degrees. Now, I was anything but sinless, and I am not even sure you could call
me a good person, but the changes that took place in my life between age 21 and 26 were quite remarkable. In
retrospect, I can see how much God was with me in those early years; and, in retrospect, I did not deserve or earn
any of the grace that God poured out upon me.
Genesis 35:7 Then he built an altar and he called the place ʾĚl-bethel, because the Elohim revealed Himself to
him there, when he was fleeing from his brother. (Kukis mostly literal translation)
Genesis 35:6–7 Jacob came to Luz, which [is] in Canaan (it [is also known as] Bethel)—he and all of the people
who [were] with him. Then he built an altar and he called the place ʾĚl-bethel, because the Elohim revealed
Himself to him there, when he was fleeing from his brother. (Kukis mostly literal translation)
Genesis 35:6–7 Jacob came to Luz (also known as Bethel), which is in Canaan—he and all the people who are
with him. There he built an altar and he called the place El-bethel because it was here that God revealed Himself
to him, when he was fleeing from his brother. (Kukis paraphrase)
——————————
Death and Burial of Deborah, Rebekah's Maid
A Review of Genesis 35:1–7: We have already studied these first 7 verses, but below is the ESV with the words
and so inserted whenever there is a wâw consecutive followed by an imperfect verb. A series of wâw consecutives
with imperfect verbs usually indicates a series of chronological events.
Gen 35:1 [And so] God said to Jacob, "Arise, go up to Bethel and dwell there. Make an altar there to the God who
appeared to you when you fled from your brother Esau."
Logically, these events take place right after Simeon and Levi have killed off Hamor and his descendants. This
is because Bethel is not too far from the city of Shechem.
Gen 35:2–3 [And] 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. Then let us arise and go up to Bethel, so that
I may make there an altar to the God who answers me in the day of my distress and [so] has been with me
wherever I have gone."
Bethel is the city most closely associated with God at this time. In the destruction of Shechem, the sons of Jacob
took many slaves from their women and children (and possibly wives). They would have been worshipers of false
gods.
Gen 35:4 [And] So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears.
[And so] Jacob hid them under the terebinth tree that was near Shechem.
The false gods are left behind in Shechem. This is another indication that Genesis 35 follows immediately after
Genesis 34.
Gen 35:5–7 And [so] as they journeyed, a terror from God fell upon the cities that were around them, so that they
did not pursue the sons of Jacob. And [so] Jacob came to Luz (that is, Bethel), which is in the land of Canaan,
he and all the people who were with him, and [so] there he built an altar and called the place El-bethel, because
there God had revealed himself to him when he fled from his brother.
People can react in a variety of ways to events which take place. The people of that region reacted with fear to
the destruction of Shechem by Jacob’s family. Somehow, God is involved in this (because the text tells us this),
but it is not clear exactly how.
Jacob often recorded material without giving us a full background of that material.
And so dies Deborah, a nurse of Rebekah;
and so she is buried from below to Bethel
under the great tree. And so he calls his
name Allon-bacuth.
|
Genesis
35:8
|
Deborah, Rebekah’s nurse, died and she was
buried below Bethel under the great tree.
Jacob [lit., he] called its name Allon-bacuth
[that is, the oak of weeping].
|
Deborah, Rebekah’s nurse, died, and she was buried below Bethel under a great tree. Jacob named this
place Allon-bacuth (or, the oak of weeping).
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so dies Deborah, a nurse of Rebekah; and so she is buried from below to
Bethel under the great tree. And so he calls his name Allon-bacuth.
Targum of Onkelos And Deborah, the nurse of Rivekah, died, and was buried below Bethel, in the field
of the plain. And there it was told Jakob concerning the death of Rivekah his
mother; and he called the name of it, The other weeping [Aocharan Bakutha.].
Latin Vulgate At the same time Debora, the nurse of Rebecca, died, and was buried at the foot
of Bethel, under an oak, and the name of that place was called, The oak of
weeping.
Peshitta (Syriac) Then Deborah Rebekahs nurse died, and she was buried below Bethel under an
oak; so the name of the oak was called Betemtha dabkhatha (the oak of weeping).
Septuagint (Greek) And Deborah, Rebecca's nurse, died, and was buried below Bethel under the oak;
and Jacob called its name, The Oak of Mourning.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And Deborah, the servant who had taken care of Rebekah from her birth, came to
her end, and was put to rest near Beth-el, under the holy tree: and they gave it the
name of Allon-bacuth.
Easy English Deborah, Rebekah's nurse, died. People buried her below Bethel under an *oak
tree. They called the place Allon-Bacuth.
The Message And that's when Rebekah's nurse, Deborah, died. She was buried just below Bethel
under the oak tree. It was named Allon-Bacuth (Weeping-Oak).
Names of God Bible Rebekah's nurse Deborah died and was buried under the oak tree outside Bethel.
So Jacob called it the Tree of Crying.
NIRV Rebekah's attendant Deborah died. They buried her body under the oak tree
outside Bethel. So it was called Allon Bakuth.
New Simplified Bible Deborah died. She was the servant who cared for Rebekah from childhood. She
was buried near Bethel, under the holy tree. They named it Allon-bacuth (weeping
tree).
Thought-for-thought translations; paraphrases:
Contemporary English V. While they were there, Rebekah's personal servant Deborah died. They buried her
under an oak tree and called it "Weeping Oak."
The Living Bible Soon after this [Soon after this, implied] Rebekah's old nurse, Deborah, died and
was buried beneath the oak tree in the valley below Bethel. And ever after it was
called "The Oak of Weeping."
New Century Version Deborah, Rebekah's nurse, died and was buried under the oak tree at Bethel, so
they named that place Oak of Crying.
New Living Translation Soon after this, Rebekah's old nurse, Deborah, died. She was buried beneath the
oak tree in the valley below Bethel. Ever since, the tree has been called
Allon-bacuth (which means "oak of weeping").
Partially literal and partially paraphrased translations:
American English Bible Well thereafter, RebekKa's nurse DeborAh died, and she was buried under an oak
tree in BethEl that Jacob then named, AlLon-BaCuth (Oak Tree of Mourning).
International Standard V Rebekah's nurse Deborah died and was buried there, under the oak tree that was
below Beth-el. That's why the place was named Allon-bacuth. The Heb. name
Allon-bacuth means Weeping Oak
New Advent (Knox) Bible It was at this time that Debora, Rebecca's nurse, died; she was buried under an
oak, by the spur of the hills where Bethel is, and the place came to be called, The
Oak of Mourning.
Translation for Translators Deborah, who had taken care of Isaac's wife Rebekah when Rebekah was a small
girl, was now very old. She died and was buried under an oak tree south of Bethel.
So they named that place Allon-Bacuth, which means 'oak of weeping.’
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Deborah, the nurse for Rebekah, died and was buried in Bethel ||under|| an oak
called by the name of "The Weeping Oak".
Ferar-Fenton Bible But Deborah the nurse of Rebekka died, and he buried her between Beth-el and
Alon, and called the name of the place " The Oak of weeping."
HCSB Deborah, the one who had nursed and raised Rebekah [Lit Deborah, Rebekah's wet
nurse; Gn 24:59], died and was buried under the oak south of Bethel. So Jacob
named it Oak of Weeping [Or Allon-bacuth].
NIV, ©2011 Now Deborah, Rebekah's nurse, died and was buried under the oak outside Bethel.
So it was named Allon Bakuth [Allon Bakuth means oak of weeping.].
Catholic Bibles:
Christian Community (1988) At that time Rebekah’s nurse, Deborah, died and was buried below Bethel near the
oak. That is why it was called the Oak of Tears.
New American Bible (2002) Death came to Rebekah's nurse Deborah; she was buried under the oak below
Bethel, and so it was called Allonbacuth. This verse may have stood originally in
some other context. Rebekah's nurse is spoken of without a name, in ⇒ Genesis
24:59. Allon-bacuth: the Hebrew name means "oak of weeping."
New Jerusalem Bible Deborah, who had been Rebekah's nurse, died and was buried below Bethel, under
the oak tree; so they named it the Oak of Tears.
New RSV And Deborah, Rebekah's nurse, died, and she was buried under an oak below
Bethel. So it was called Allon-bacuth [That is Oak of weeping].
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Then D'vorah, Rivkah's nurse, died. She was buried below Beit-El under the oak,
which was given the name Alon-Bakhut [oak of weeping].
exeGeses companion Bible And Deborah the suckler of Ribqah dies
and they entomb her beneath Beth El under an oak:
and they call the name thereof Allon Bachuth.
Judaica Press Complete T. And Deborah, Rebecca's nurse, died, and she was buried beneath Beth el, beneath
the plain; so he named it Allon Bachuth.
Kaplan Translation Rebecca's nurse Deborah [See Genesis 24:59. This was a name that would later
become famous through a prophetess by the same name (Judges 4:4). Some say
that Rebecca had sent Deborah to inform Jacob that it was safe to return home
(Rashi; Lekach Tov; Sefer HaYashar p. 79. See note on Genesis 30:25). According
to others, Jacob had stopped at his parents' home and had picked up Deborah
(Yov'loth 31:30).] died, and she was buried in the valley of Beth El, under the oak.
It was named Weeping Oak (Alon Bakhuth).
Orthodox Jewish Bible But Devorah meineket Rivkah died, and she was buried under an alon (oak) below
Beit-El; and shmo was called Alon Bachut.
Restored Names Version And Debowrah, Ribqah's nurse, died and she was buried below bayth-El under a
great tree. And the name of it was the Oak of Weeping..
The Scriptures 1998 And Deorah, Riqahʼs nurse, died, and she was buried below Bĕyth Ěl under the
terebinth tree. So the name of it was called Allon Bauth.
Expanded/Embellished Bibles:
Bullinger’s Companion Bible But Deborah Rebekah's nurse died (we hear no more of Rebekah from the time
Jacob left home-27:45, not even of her death! Deborah may have come with a
message, or she may, on Rebekah's death, have joined his household), and she
was buried beneath Beth-el under the oak: and the name of it was called
Allon-bachuth. (= the oak of weeping) .
The Expanded Bible Rebekah's nurse Deborah died and was buried under the oak tree outside Bethel.
So Jacob called it the Tree of Crying.
Kretzmann’s Commentary But Deborah, Rebekah's nurse, died, and she was buried beneath Bethel under an
oak; and the name of it was called Allonbachuth (oak of weeping). It seems that
Rebekah had died and Jacob had persuaded Deborah to make her home with him
and his children. The old faithful servant had endeared herself to all to such a
degree that her death was keenly felt by the family. The oak below Bethel figures
also in later history, Judges 4:5; 1Samuel 16:3. The story shows that the relation
between masters and servants may well be one of cordial regard.
NET Bible® (Deborah [This woman had been Rebekah's nurse, but later attached herself to
Jacob. She must have been about one hundred and eighty years old when she
died.], Rebekah's nurse, died and was buried under the oak below Bethel; thus it
was named Oak of Weeping.)
The Voice Along the way, Deborah (Rebekah's nurse) died, and they buried her under the
branches of a stately oak below Bethel. Since that day, it has been known as
Allon-bacuth, which means "oak of weeping."
Literal, almost word-for-word, renderings:
Concordant Literal Version And dying is Deborah, Rebecca's wet-nurse, and entombed is she below Beth-El,
under the oak. And calling is Jacob the name of it Alun-Bakuth.
God’s Truth (Tyndale) Then died Debora Rebeccas nurse, and was buried beneath Bethel under an oak.
And the name of it was called the oak of lamentation.
New King James Version Now Deborah, Rebekah's nurse, died, and she was buried below Bethel under the
terebinth tree. So the name of it was called Allon Bachuth [Literally Terebinth of
Weeping].
World English Bible Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak;
and the name of it was called Allon Bacuth.
Young’s Updated LT And Deborah, Rebekah’s nurse, dies, and she is buried at the lower part of Bethel,
under the oak, and he calls its name “Oak of weeping.”
The gist of this verse: Deborah, Rebekah’s nurse dies, and she is buried under the oak at Bethel.
Genesis 35:8a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
mûwth (מוּת)
[pronounced mooth]
|
to die; to perish, to be destroyed;
to be put to death; to die
prematurely [by neglect of wise
moral conduct]
|
3rd person feminine
singular, Qal imperfect
|
Strong's #4191
BDB #559
|
Debôwrâh (דְּבוֹרָה)
[pronounced deb-voh-RAW]
|
bee; transliterated Deborah
|
feminine singular noun
|
Strong’s #1683
BDB #184
|
yânaq (יָנַק)
[pronounced yaw-NAHK]
|
nurse, causing one to nurse
[suck], being a nurse; giving
suck to
|
feminine singular, Hiphil
participle; construct form
|
Strong’s #3243
BDB #413
|
Ribeqâh (רִבְקָה)
[pronounced rihb-KAW]
|
ensnarer; a noose; fat, fattened;
a quarrel appeased; which is
transliterated Rebekah,
Rebekkah, Rebecca
|
feminine singular proper
noun
|
Strong’s #7259
BDB #918
|
Translation: Deborah, Rebekah’s nurse, died...
Rebekah is Jacob’s mother. Rebekah’s nurse is mentioned back in Genesis 24: So they sent away Rebekah their
sister and her nurse, and Abraham's servant and his men. And they blessed Rebekah and said to her, "Our
sister, may you become thousands of ten thousands, and may your offspring possess the gate of those who hate
him!" Then Rebekah and her young women arose and rode on the camels and followed the man. Thus the
servant took Rebekah and went his way. (Genesis 24:59–61; ESV; emphasis mine) This is the first mention of
Deborah by name. The location of her death in this narrative suggests that perhaps she accompanied Jacob for
all of these years. Although some commentators have suggested that she came to Jacob at some point recently
with a message that Rebekah had died, that is not mentioned not does it seem like Isaac would send Rebekah
on this kind of mission, given her age and gender.
There are several possibilities: (1) Deborah has been traveling with Jacob all along, having been sent with him
from the very beginning when he went to Haran. (2) Upon returning to Canaan, Jacob found that his mother was
deceased, but that Deborah was still alive and he took her into his group. This strikes me as somewhat
convoluted, although not an impossibility. None of the suggested details are found in Scripture. (3) Deborah
never left Canaan, and Jacob hears of her death. This final option seems odd—why would Jacob record
Deborah’s death but not the death of his mother? Even if she had died while Jacob was in Haran, it seems like
this would bear a mention.
I think that the first option is the most likely, even though Deborah has not been named until now. It seems likely
that Jacob’s mother, concerned for her son, would send someone along with him; and without having much
preparation for his going to Canaan, she could not have done better than to send Deborah, who would have partly
raised Jacob.
For some children, their mother’s nurse can have a relationship with the child equal to that of the mother.
Furthermore, Deborah would have had some memory of their relatives to the east, and what the lay of the land
was. She would have made this trip one time with her mistress, Rebekah. Therefore, it would make sense for
her to be there with Jacob to help him get to the land of Laban.
Deborah has never been mentioned before. We do know that many of the women from the east had personal
servants. However, nothing is said here about Isaac or Rebekah. Isaac appears to still be alive (Genesis 35:27),
but context is always related to Jacob and his family.
Her presence has not been mentioned until now, but that does not mean she has not been with Jacob all of this
time.
We have a problem. Jacob previously has said that he left Canaan carrying only a staff; but here is sounds as
if Deborah, his mother’s servant, has been with him this entire time.
|
This is what I wrote back in Genesis 28:18:
|
Reconciling Jacob Leaving Canaan with Just His Staff and Other Passages
|
The passage where Jacob says, “I had but my staff in hand” (speaking to God, Jacob say, “I am not worthy of
the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with
only my staff I crossed this Jordan, and now I have become two camps.”—Genesis 32:10); I believe the
meaning is, Jacob had virtually nothing with him when traveling to Paddan-aram, as compared to Abraham’s
servant when he went to fetch a wife for Isaac. Abraham’s servant was loaded up with gold and silver jewelry
with which to purchase a wife; Jacob probably had basic supplies, 1 or 2 camels, and his mother’s servant,
Deborah. Let me suggest several reasons to support my opinion: (1) right here, in this passage, Jacob has oil
to pour out over a stone; so he is probably carrying oil. (2) It is illogical for Isaac and Rebekah to send their son
to the east without some supplies, even though his leaving was sudden. It seems so odd to make the
assumption that, after the wonderful blessing given Jacob by his father, that he would have said, “Oh, by the
way, don’t forget to take your staff; you are on your own, kid. Haran is that way. Goodbye” (3) Later, the death
of Deborah will be spoken of in association with Jacob’s return to the Land of Promise—in Bethel, in fact
(Genesis 35:8). How is Deborah (not mentioned prior to this) suddenly with him? Her presence would make
sense, if she went on this trip with Jacob, as she had made this trip herself previously (about 97 years previous
1). So, relative to the mission of this trip, finding a wife, Jacob had virtually nothing—that is, he did not have
what was necessary to purchase a wife.
|
1 Assuming that Jacob is 77 years old at this time; and Jacob and Rebekah did not have children until 20 years after they
married). At her death, Deborah would have been her age when she left Haran, + 77+20+20 years old. I would say her age
at death would have been 130 at minimum.
|
Genesis 35:8b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qâbar (קָבַר)
[pronounced kaw-BAHR]
|
is buried, to be buried
|
3rd person feminine
singular, Niphal
imperfect
|
Strong’s #6912
BDB #868
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
tachath (תַּחַת)
[pronounced TAH-khahth]
|
underneath, below, under,
beneath; instead of, in lieu of; in
the place [in which one stands];
in exchange for; on the basis of
|
preposition
|
Strong’s #8478
BDB #1065
|
Min + tachath together mean below, beneath, from under, from beneath and it is used of those that were under
anything and came out from there.
|
Bêyth-ʾêl (אֵל בֵּית)
[pronounced bayth-AYHL]
|
house of God; transliterated
Bethel
|
masculine proper noun
|
Strong’s #1008
BDB #110
|
tachath (תַּחַת)
[pronounced TAH-khahth]
|
underneath, below, under,
beneath; instead of, in lieu of; in
the place [in which one stands];
in exchange for; on the basis of
|
preposition
|
Strong’s #8478
BDB #1065
|
ʾallôwn (אַלּוֹן)
[pronounced ahl-LONE]
|
oak, great tree
|
masculine singular noun
|
Strong’s #437
BDB #47
|
Translation: ...and she was buried below Bethel under the great tree.
This is where Jacob is living with his family. It would make the most sense that he is the one who buried her.
However, this is not clearly stated. Contextually, she appears to be tied to Jacob—likely being with him and
accompanying him.
This is an unusual chapter, inasmuch as, God appears to Jacob in the next verse, but it is unclear whether this
is occurring in this particular order.
Genesis 35:8c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qârâʾ (קָרָא)
[pronounced kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7121
BDB #894
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
The NET Bible: "and he called its name." There is no expressed subject, so the verb can be translated as
passive.
|
ʾAllôwn (אַלּוֹן)
[pronounced ahl-LONE]
|
oak, great tree
|
masculine singular noun
|
Strong’s #437
BDB #47
|
Bâkûwth (בָּכוּת)
[pronounced baw-KOOTH]
|
weeping; transliterated Bakuth,
Bacuth
|
proper noun
|
a form of
Strong’s #1068
BDB #114
|
Together, these two words make up the proper noun Strong’s #439 BDB #47.
|
Translation: Jacob [lit., he] called its name Allon-bacuth [that is, the oak of weeping].
I have inserted Jacob’s name here, simply to sound good in the English. However, it is simply an assumption on
my part that Jacob does the burying.
This leads to a number of conclusions about Deborah—that is, (1) she has either been with Jacob all of this time;
(2) she came to Jacob at some point in time at his return; or (3) Jacob came upon her and brought her along with
him. #2 seems the least likely, but it is not out of the question. Jacob and his family was known to have returned
to the land of Canaan, as Esau met him upon his return.
Deborah could have been very much a second mother to Jacob. Having a personal servant, or even several, was
not unusual in the ancient world. You may recall that each of Jacob’s wives was given a personal servant (which
servants were later impregnated by Jacob at the behest of his wives).
Deborah is the first of 3 deaths in this chapter.
Genesis 35:8 Deborah, Rebekah’s nurse, died and she was buried below Bethel under the great tree. Jacob [lit.,
he] called its name Allon-bacuth [that is, the oak of weeping]. (Kukis mostly literal translation)
Genesis 35:8 Deborah, Rebekah’s nurse, died, and she was buried below Bethel under a great tree. Jacob
named this place Allon-bacuth (or, the oak of weeping). (Kukis paraphrase)
——————————
God Reappears to Jacob and Reiterates Promises Made to Abraham
And so appears Elohim unto Jacob again in
his coming from Paddan-aram and so He
blesses him. And so says to him Elohim,
“Your name [is] Jacob. You will no longer be
called Jacob for if Israel is your name.” And
so He calls his name Israel.
|
Genesis
35:9–10
|
Elohim appeared to Jacob again when he
came from Paddan-aram and He blessed him.
So Elohim said to him, “Your name [is] Jacob.
You will no longer be called Jacob, indeed
Israel will be your name.” So Elohim [lit., He]
called his name Israel.
|
God had appeared to Jacob again when he had come from Paddan-aram, and He blessed him. God said
to him, “Your name used to be Jacob, but you will no longer be called Jacob. Now, Israel will be your new
name.” Therefore, God named him Israel.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so appears Elohim unto Jacob again in his coming from Paddan-aram and so
He blesses him. And so says to him Elohim, “Your name [is] Jacob. You will no
longer be called Jacob for if Israel is your name.” And so He calls his name Israel.
Jerusalem targum And the Lord revealed Himself to Jakob again on his return from Padan of Aram,
and the Lord blessed him by the name of His Word, after the death of his mother.
And the Lord said to him, Heretofore was thy name Jakob: thy name shall be no
more called Jakob, but Israel shall be thy name.
Latin Vulgate And God appeared again to Jacob, after he returned from Mesopotamia of Syria,
and he blessed him, Saying: Thou shalt not be called any more Jacob, but Israel
shall be thy name. And he called him Israel.
Peshitta (Syriac) And God appeared to Jacob again, when he came from Padan-aram, and blessed
him. And God said to him. Your name shall no longer be called Jacob, but Israel
shall be your name; so he called his name Israel.
Septuagint (Greek) And God appeared to Jacob once more in Luz, when he came out of Mesopotamia
of Syria, and God blessed him. And God said to him, Your name shall not be called
Jacob, but Israel shall be your name; and He called his name Israel.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English Now when Jacob was on his way from Paddan-aram, God came to him again and,
blessing him, said, Jacob is your name, but it will be so no longer; from now your
name will be Israel; so he was named Israel.
Easy English After Jacob had come back from Paddan-Aram, God appeared in front of him again.
God *blessed him. And God said to him, `Your name is Jacob. But it will not be
Jacob any longer. Your name will be Israel.' So Jacob's name became Israel.
Easy-to-Read Version When Jacob came back from Paddan Aram, God appeared to him again. And God
blessed Jacob. God said to Jacob, “Your name is Jacob. But I will change that
name. You will not be called Jacob now. Your new name will be Israel [This name
might mean "he fights for God" or "he fights with God."].” So God named him Israel.
Good News Bible (TEV) When Jacob returned from Mesopotamia, God appeared to him again and blessed
him. God said to him, "Your name is Jacob, but from now on it will be Israel." So
God named him Israel.
The Message God revealed himself once again to Jacob, after he had come back from Paddan
Aram and blessed him: "Your name is Jacob (Heel); but that's your name no longer.
From now on your name is Israel (God-Wrestler)."
Names of God Bible Jacob's Sixth Encounter with God-His Name Changed to Israel
Then Elohim appeared once more to Jacob after he came back from Paddan Aram,
and he blessed him. Elohim said to him, "Your name is Jacob. You will no longer
be called Jacob, but your name will be Israel." So he named him Israel.
NIRV After Jacob returned from Paddan Aram, God appeared to him again. And God
blessed him. God said to him, "Your name is Jacob. But you will not be called
Jacob anymore. Your name will be Israel." So he named him Israel.
Thought-for-thought translations; paraphrases:
Common English Bible God appeared to Jacob again, while he was on his way back from Paddan-aram,
and blessed him. God said to him, "Your name is Jacob, but your name will be
Jacob no longer. No, your name will be Israel." And he named him Israel.
Contemporary English V. After Jacob came back to the land of Canaan, God appeared to him again. This
time he gave Jacob a new name and blessed him by saying: I am God All-Powerful,
and from now on your name will be Israel instead of Jacob. You will have many
children. Your descendants will become nations, and some of the men in your family
will even be kings. V. 11 is included for context.
The Living Bible Upon Jacob's arrival at Bethel, en route from Paddan-aram, God appeared to him
once again and blessed him. And God said to him, "You shall no longer be called
Jacob (`Grabber'), but Israel (`One who prevails with God').
New Century Version Jacob's New Name
When Jacob came back from Northwest Mesopotamia, God appeared to him again
and blessed him. God said to him, "Your name is Jacob, but you will not be called
Jacob any longer. Your new name will be Israel." So he called him Israel.
New Life Version When Jacob came from Paddan-aram, God showed Himself to him again and
brought good to him. God said to him, "Your name is Jacob. You will not be called
Jacob any longer, but Israel will be your name." So his name was Israel.
New Living Translation Now that Jacob had returned from Paddan-aram, God appeared to him again at
Bethel. God blessed him, saying, "Your name is Jacob, but you will not be called
Jacob any longer. From now on your name will be Israel."[a] So God renamed him
Israel.
Partially literal and partially paraphrased translations:
American English Bible It was at Luza that God appeared to Jacob as he was on his way back from
MesoPotamia of Syria, and that's when God blest him and told him: 'You will no
longer be called Jacob; IsraEl will be your name.' So that's when He first referred
to him as IsraEl.
Beck’s American Translation Once more, when he came back from the plain of Aram, God appeared to Jacob
and blessed him. “Your name is Jacob,” God told him. “Your name will no longer
be Jacob but Israel.” And so He gave him the name Israel.
International Standard V God Appears Again to Jacob
9God appeared again to Jacob after he had arrived from Paddan-aramd and
blessed him. 10Then God told him,
"Your name is Jacob.
No longer are you to be called Jacob.
Instead, your name will be Israel."
So God called his name Israel 11and also told him,
"I am God Almighty.
You are to be fruitful
and multiply.
You will become a nation-
in fact, an assembly of nations!
Kings will come from you-
they'll emerge from your own loins! V. 11 is included for context.
New Advent (Knox) Bible Once again God revealed himself to Jacob, after his return from Mesopotamia of
the Syrians, blessing him, and assuring him, Thou shalt not be called Jacob any
longer; Israel is to be thy name.
Translation for Translators After Jacob and his family returned from Paddan-Aram/Mesopotamia, while they
were still at Bethel, God appeared to Jacob again and blessed him. God said to him
again, "Your name will no longer be Jacob. It will be Israel." So Jacob was then
called 'Israel.'
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear God saw Jacob still coming from East-Syria, and blessed him.
God said to him, "Is your name Jacob? Never call your name Jacob (heel) again
when your name is Israel!" He called his name Israel (he kicked God).
Conservapedia God appeared to Jacob another time, when he came out from Padan-aram, and
blessed him. God said to him, "Your name is Jacob. But your name will not be
called Jacob any further, but rather Israel will be your name." And he named him
Israel.
Ferar-Fenton Bible Another Divine Appearance to Jacob, and Promises
God also appeared another time to Jacob, on his return from Padan Aram, and
spoke with him, when God said " Your name shall no longer be called Jacob, for
Israel shall be your name ; "ii so He called his name Israel;.
HCSB God appeared to Jacob again after he returned from Paddan-aram, and He blessed
him. GOD said to him:
Your name is Jacob;
you will no longer be named Jacob,
but your name will be Israel.
So He named him Israel;...
Catholic Bibles:
The Heritage Bible And God appeared to Jacob again when he came out of Padan Aram, and knelt
down with goodness to him. And God said to him, Your name is Jacob; your name
shall not be called Jacob [Jacob, Heel Catcher, Supplanter.] any more, because
your name shall be Israel [Israel, He Will Rule or Prevail as God.]; and he called his
name Israel.
New American Bible (2011) On Jacob's arrival from Paddan-aram, God appeared to him again and blessed him.
God said to him:
Your name is Jacob.
You will no longer be named Jacob,
but Israel will be your name [1 Kgs 18:31; 2 Kgs 17:34.].
So he was named Israel.
New Jerusalem Bible God again appeared to Jacob on his return from Paddan-Aram, and blessed him.
God said to him, 'Your name is Jacob, but from now on you will be called not Jacob
but Israel.' Thus he came by the name Israel.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible After Ya'akov arrived from Paddan-Aram, God appeared to him again and blessed
him. God said to him, "Your name is Ya'akov, but you will be called Ya'akov no
longer; your name will be Isra'el."Thus he named him Isra'el.
exeGeses companion Bible And Elohim appears to Yaaqov again,
when he comes from Paddan Aram,
and blesses him.
ELOHIM CONFIRMS THE NAME YISRA EL
And Elohim says to him, Your name is Yaaqov:
your name is no more called Yaaqov,
but Yisra El is your name:
and he calls his name Yisra El.
JPS (Tanakh—1917) And G-d appeared unto Jacob again, when he came from Paddan-aram, and
blessed him. And G-d said unto him: 'Thy name is Jacob: thy name shall not be
called any more Jacob, but Israel shall be thy name'; and He called his name Israel.
Kaplan Translation Beth El
Now that Jacob had returned from Padan Aram, God appeared to him again and
blessed him. God said to him, 'Your name is Jacob. But your name will not be only
Jacob; you will also have Israel as a name.' [God thus] named him Israel [See
Genesis 32:29.].
Orthodox Jewish Bible And Elohim appeared unto Ya'akov again, when he returned from Padan Aram, and
made a brocha upon him. And Elohim said unto him, Shimcha is Ya'akov; shimcha
shall not be called any more Ya'akov, but Yisroel shall be shemecha; and He called
shmo Yisroel.
Restored Names Version And Elohiym appeared to Ya'aqob again when he came from Paddan Aram and
blessed him. And Elohiym said to him, "Your name is Ya'aqob. Your name will not
be called Ya'aqob anymore and Yisra'el will be your name." And He called his name
Yisra'el.
The Scriptures 1998 And Elohim appeared to Yaʽaqo again, when he came from Paddan Aram, and
blessed him. And Elohim said to him, “Your name is Yaʽaqo, your name is no
longer called Yaʽaqo, but Yisraʼĕl is your name.” So He called his name Yisraʼĕl.
Expanded/Embellished Bibles:
The Amplified Bible And God [in a distinctly visible manifestation] appeared to Jacob again when he
came out of Padan-aram, and declared a blessing on him. Again God said to him,
Your name is Jacob [supplanter]; you shall not be called Jacob any longer, but
Israel shall be your name. So He called him Israel [contender with God].
Bullinger’s Companion Bible And God said to him, "Your name is Jacob: your name shall not be called any more
Jacob, but Israel (= God rules, see 32:28. His name Israel can have to meanings.
Look for context which one is being applied. 1 = a pushy type & 2 = the prince that
prevails with God [i.e. not against, as though standing with) shall be your name:"
and He called his name Israel.
The Expanded Bible Jacob's Sixth Encounter with God-His Name Changed to Israel
Then Elohim appeared once more to Jacob after he came back from Paddan Aram,
and he blessed him. Elohim said to him, "Your name is Jacob. You will no longer
be called Jacob, but your name will be Israel." So he named him Israel.
Kretzmann’s Commentary Verses 9-15
The Lord Blesses Jacob
And God appeared unto Jacob again, when he came out of Padanaram, and
blessed him. He did not merely speak to Jacob in a dream, but He revealed Himself
to him in some visible form, now that Jacob had once more returned to that section
of Canaan from which he had left for Mesopotamia. As Abraham had been blessed
repeatedly, so the Lord here renewed His Messianic promise. And God said unto
him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel
shall be thy name; and He called his name Israel. Thus the Lord confirmed to
Jacob what He had told him at Peniel, Genesis 32:28. It was a formal introduction
to the blessing.
NET Bible® God appeared to Jacob again after he returned from Paddan Aram and blessed
him. God said to him, "Your name is Jacob, but your name will no longer be called
Jacob; Israel will be your name." So God named him Israel. Heb "and he called his
name Israel." The referent of the pronoun "he" (God) has been specified in the
translation for clarity.
The Voice Now that Jacob had come back from Paddan-aram, God appeared to him again at
Bethel and blessed him.
God: Your name is Jacob, but you will no longer be known as Jacob. Israel will be
your name.
From then on, God addressed him by his new name: Israel.
Literal, almost word-for-word, renderings:
Concordant Literal Version And appearing is the Elohim to Jacob again in Luz, when he comes from Padan,
Syria, and the Elohim is blessing him. And saying to him is the Elohim, "Your name
is Jacob. No longer is your name to be called Jacob, but rather Israel is coming to
be your name. And calling is He his name Israel.
Context Group Version And God appeared to Jacob again, when he came from Paddan-aram, and
esteemed him.
And God said to him, Your name is Jacob: your name shall no longer be called
Jacob, but Israel shall be your name: and he named him Israel.
Darby Translation And God appeared to Jacob again after he had come from Padan-Aram, and
blessed him. And God said to him, Thy name is Jacob: thy name shall not
henceforth be called Jacob, but Israel shall be thy name. And he called his name
Israel.
English Standard V. – UK God appeared [Or had appeared] to Jacob again, when he came from
Paddan-aram, and blessed him. And God said to him, "Your name is Jacob; no
longer shall your name be called Jacob, but Israel shall be your name." So he called
his name Israel.
God’s Truth (Tyndale) And God appeared unto Jacob again after he came out of Mesopotamia and
blessed him and said unto him: your name is Jacob. Notwithstanding you shall be
no more called Jacob, but Israel shall be your name. And so was his name called
Israel.
NASB Jacob Is Named Israel
Then God appeared to Jacob again when he came from Paddan-aram, and He
blessed him. God said to him,
"Your name is Jacob;
You [Lit Your name] shall no longer be called Jacob,
But Israel shall be your name."
New European Version Jacob Is Renamed Israel
God appeared to Jacob again, when he came from Paddan Aram, and blessed him.
God said to him, Your name is Jacob. Your name shall not be Jacob any more, but
your name will be Israel. He named him Israel.
New King James Version Then God appeared to Jacob again, when he came from Padan Aram, and blessed
him. And God said to him, "Your name is Jacob; your name shall not be called
Jacob anymore, but Israel shall be your name." So He called his name Israel.
Young’s Updated LT And God appears unto Jacob again, in his coming from Padan-Aram, and blesses
him; and God says to him, “Your name is Jacob: your name is no more called
Jacob, but Israel is your name;” and He calls his name Israel.”
The gist of this verse: God appears again to Jacob and reiterates that his name is now Israel rather than
Jacob.
Genesis 35:9a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
râʾâh (רָאָה)
[pronounced raw-AWH]
|
to be seen, to be visible; to let
oneself be seen, to appear; to
present oneself; to be provided
[cared] for (i.e., looked after)
|
3rd person masculine
singular, Niphal
imperfect
|
Strong's #7200
BDB #906
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
with the definite article
|
Strong's #430
BDB #43
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance; to attain
|
Qal infinitive construct
with the 3rd person
masculine singular suffix
|
Strong’s #935
BDB #97
|
The infinitive construct, when combined with the bêyth preposition, can often take on a temporal meaning and
may be rendered when [such and such happens]. It can serve as a temporal marker that denotes an event
which occurs simultaneously with the action of the main verb.
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
Paddân (פַּדָּן)
[pronounced pahd-DAWN]
|
to extend, a plateau; garden,
field; transliterated Paddan,
Padan
|
proper singular
noun/location with the
directional hê
|
Strong’s #6307
BDB #804
|
The directional hê is the âh (הַ] ending to a noun, usually found after a verb of motion. This is called the
directive hê or the he locale, which often indicates direction and puts somewhat of an adverbial spin on the
noun. Essentially, it answers the question where? The pronunciation of the word does not change. The
directional hê indicates the direction in which something moves. It is often used with the noun heaven and the
most literal rendering in the English would be heavenward. We can also indicate the existence of the hê
directional by supplying the prepositions to or toward.
|
ʾĂrâm (אֲרָם)
[pronounced uh-RAWM]
|
the highland, high region;
exalted; and is transliterated
Aram; sometimes rendered
Syria, Mesopotamia
|
singular proper noun
|
Strong’s #758
BDB #74
|
Together, these words refer to the table land of Aram; Paddan or Paddan-Aram, a region of Syria. If there is
a directional hê added to Paddan, then this means to [toward] Paddan-aram.
|
Translation: Elohim appeared to Jacob again when he came from Paddan-aram...
At first, I did not understand why this is done. God has already renamed Jacob back in Genesis 32. I even
considered that this might be a summation of that incident. However, what appears to be the case is, God did give
Jacob a new name back in Genesis 32, but he never became known by that name.
To follow what is occurring, we need to follow Jacob's life and the times that he encountered God:
|
Jacob’s Life and His Encounters with God
|
1. Jacob steals Isaac's blessing from Esau and flees the land of the Philistines (Beersheba—Genesis 28:10)
and leaves for Padam-aram (Genesis 26:18, 27:1–28:2)
2. Isaac, in one of his more lucid moments, gives him a blessing before he goes. This blessing is from God.
Isaac said, "And may El Shaddai [God Almighty] bless you and make you prosperous and cause you to
be prolific that you may become a company of peoples. May He also give to you the blessings of
Abraham—to you and to your descendants with you—that you may possess the land of your traveligs
which God gave to Abraham." (Genesis 28:3–5).
3. On his way toward Haran, Jacob has a dream wherein God makes several promises to him: (a) "I will
give it [this land] to you and to your descendants." (Genesis 28:13) (b) "Your descendants will be as the
dust of the earth, spread out to the west and to the east and to the north and to the south; and in you and
in your descendants shall all the families or the earth be blessed." (Genesis 28:14) (c) "I am with you
and will keep you wherever you go; and I will bring you back to this land for I will not leave you until I have
done what I have promised you." (Genesis 28:15).
4. Jacob names this place Bethel (House of God).
5. Jacob arrives in Haran, which is in Padan-aram and takes two wives and lives with Laban (Genesis
29–30)
6. God, twenty years after Genesis 28:13–15, appears to Jacob and tells him to return to the land of Canaan
(Genesis 31:3).
7. Jacob leaves Laban surreptitiously, Laban pursues Jacob and catches up to him in a place that Jacob
then named Galeed (later, Mizpah) (Genesis 31).
8. Angels of God met Jacob afterward. Jacob names that place Mahanaim (Genesis 32:1–2).
9. Jacob, in fear and confusion, attempts a number of different human viewpoint plans in anticipation of
meeting Esau (this is soon after seeing his guardian angels) (Gen 32:1–23).
10. This is where Jesus Christ comes to him, after giving him those promises, after showing him his guardian
angels, and kicks his butt in a wrestling match (Genesis 32:24–32). This is because Jacob continues to
oppose God.
11. It is during this wrestling match that God changes his name to Israel and blesses him (Genesis 32:28).
No matter what, God’s plan moves forward.
12. Jacob settles in outside of Shechem, in the land of Canaan, after resolving his differences amicably with
Esau (Genesis 33).
13. Jacob's family has a run-in with Shechem, the son of Hamor and overreact to his rape of Dinah (Genesis
34); they kill many innocent men.
14. God tells Jacob to move to Bethel (i.e., Luz). Here, Jacob encounters God once again.
|
I will go into more detail on Jacob’s meetings with God.
|
Genesis 35:9b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bârake (בָּרַ)
[pronounced baw-RAHKe]
|
to invoke God, to praise, to
celebrate, to adore, to bless
[God]; to bless [men], to invoke
blessings; to bless [as God, man
and other created things],
therefore to cause to prosper, to
make happy; to salute anyone
[with a blessing]; to curse
|
3rd person masculine
singular, Piel imperfect
|
Strong’s #1288
BDB #138
|
ʾêth (אֶח) [pronounced
ayth]
|
him, it; he; untranslated mark of
a direct object; occasionally to
him, toward him
|
sign of the direct object
affixed to a 3rd person
masculine singular suffix
|
Strong's #853
BDB #84
|
Translation: ...and He blessed him.
God blessed Jacob, and it ought to be clear in all that we have studied that Jacob is no spiritual giant. However,
he is blessed because of his association with Abraham (his grandfather).
There are two possibilities here: (1) this could refer back to the wrestling match between the Lord Jesus Christ
and Jacob. Or (2) this is a new appearance of God to Jacob in Bethel. The use of the wâw consecutives followed
by imperfect verbs suggests this continues the chronological order. However, when the subject changes (here,
God is the subject of the verb) and a qualifiers is added (when he came out of Paddan-aram), that can break up
the general chronological order of the passage.
What suggests that the latter understanding is accurate is, this narrative continues, where God continues speaking
to Jacob, saying some things which were not recorded before. Then God leaves Jacob and then the chronology
continues, very naturally, as if this were a new appearance of God to Jacob after returning to Bethel. Therefore,
I would understand this to be a new appearance of God to Jacob upon his return to Bethel, as God had directed
him in Genesis 35:1.
Genesis 35:9 And [so] God appeared to Jacob again when he came out of Padan-aram and blessed him.
Although the translation above (which I believe is the MKJV) is quite accurate, the number of appearances is
difficult to ascertain. In this passage, we have the word ʿôwd (עוֹד) [pronounced ģohd], which means still, yet,
again, again and again, repeatedly, in addition to. Strong’s #5750 BDB #728. An appearance of God takes place
in v. 7 (referring back to when Jacob was fleeing Esau); so, taking the construction of this verse along with this
particular adverb, we may first assume that this is another appearance by God to Jacob, different from v. 7. God
appeared to Jacob before in Bethel and now God is appearing to Jacob again in Bethel.
The number of times that God appears to Jacob is rather remarkable, because Jacob is no spiritual giant. Jacob
has a mixed track record as a man born-of-God (for which I am thankful, having a mixed track record myself).
Genesis 35:9 Elohim appeared to Jacob again when he came from Paddan-aram and He blessed him. (Kukis
mostly literal translation)
Genesis 35:10a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר)
[pronounced aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
with the definite article
|
Strong's #430
BDB #43
|
Translation: So Elohim said to him,...
These wâw consecutives and imperfect verbs indicate a succession of actions, but these are actions which have
occurred in the past.
Genesis 35:10b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
qârâʾ (קָרָא)
[pronounced kaw-RAW]
|
to be named; to be called, to be
proclaimed; to be called together
[assembled, [summoned]; to be
read aloud, to be recited
|
3rd person masculine
singular, Niphal
imperfect
|
Strong's #7121
BDB #894
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
With the negative, this means never again, no more, not...anymore, not again, no longer. Generally, the adverb
is found first and followed by the negative.
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
Translation:...“Your name [is] Jacob. You will no longer be called Jacob,...
God changes Jacob’s name. Again, this already occurred back in Genesis 32. But God does this again. Have
you ever heard the same doctrinal principle a second time, and the second time you heard it, it clicked? It made
sense, because you had progressed. It does not stick here with Jacob, because he has not progressed spiritually
as much as God would have liked.
Genesis 35:10c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
kîy (כִּי) [pronounced
kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾîm (אִם) [pronounced
eem]
|
if, though; lo, behold; oh that, if
only; when, since, though
|
primarily an hypothetical
particle
|
Strong's #518
BDB #49
|
Together, kîy ʾîm (אִם כִּי) [pronounced kee-eem] act as a limitation on the preceding thought, and therefore
should be rendered but, except, except that, unless and possibly only. However, these particles are not used
in a limiting way if they follow an oath, a question or a negative. Then they can be rendered that if, for if, for
though, that since, for if, but if, indeed if, even if; except for, but.
|
Yiserâʾêl (יִשְֹרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun;
God-given name to
Jacob; and national
name for the Jewish
people
|
Strong’s #3478 &
#3479 BDB #975
|
The NET Bible: The name Israel means "God fights" (although some interpret the meaning as "he fights [with]
God"). See Gen 32:28.
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
Translation: ...indeed Israel will be your name.”
Yiserâʾêl (יִשְֹרַאֵל) [pronounced yis-raw-ALE] means God prevails; contender; soldier of God; which is
transliterated Israel. Strong’s #3478 & #3479 BDB #975.
This is very similar to what occurred in Genesis 32.
God renames Jacob. Israel means God prevails; contender; soldier of God. Right now, this name applies strictly
to Jacob; 400 or so years from now, this name will become the proper name of the Jewish people and the Jewish
nation.
It is interesting. Why isn’t Israel, the nation, called Abraham? Let me suggest that the key to this is grace. God
is certainly gracious to Abraham and his life—there is no question about that. But, it would be easy to point to
Abraham, who lived a life 1000x better than I have lived my life, and understand why God blessed him and called
a nation after him. But, it is much harder to look at Jacob and his life and say, “No wonder God gave the name
Israel to him. He deserved it!” Instead, you examine Jacob and his life and think, “God made the nation Israel
from this man? And from these worthless sons?” God is gracious, and Jacob is a prime example of God’s
graciousness.
At this juncture, this will become the name by which Jacob is supposed to be known. We ought to note that
Abraham seemed to stick, even to this day; but most readers of Scripture do not necessarily see Jacob’s name
as being Israel. We know that it is, but Israel tends to be used as a term for the state of Israel. Even after this
point in Scripture, we will hear Jacob called Jacob far more often than we hear him called Israel. So, what does
that mean? God had hoped to affect a change of heart in Jacob, speaking to him a number of times and even
wrestling with him; but Jacob, for the most part, refuses to accept God’s will and God’s plan. I am not saying that
Jacob is some kind of a reprobate; I am just saying that, he did not achieve the spiritual maturity that his
grandfather, Abraham, achieved. Once God changes Abram’s name, from that point on, he was known as
Abraham. However, God changed Jacob’s name twice, and at neither point, did the name change quite connect.
What does this mean? God has a plan, and He will execute this plan. However, there are times when individuals
will resist His plan, and that describes Jacob, throughout much of his life. So, from a human standpoint, Jacob
is remembered as Jacob, his man-given name. Had Jacob completely turned himself around, this would have
been a different story.
However, this does not mean that Jacob is this horrible, reprobate person. It simply means that, he was a
mediocre believer. Or, to be more precise, he did not get to the level of his grandfather, Abraham.
As a result, human authors tended to refer back to Jacob as Jacob (Matthew 1:2 8:11 Hebrews 11:9, 20–21).
Application: Every believer in the Church Age has the potential for spiritual greatness. The fact that we do not
attain that spiritual greatness is based upon our own negative volition toward God’s plan.
This is apparently the fifth or sixth time that God has appeared to Jacob. I did not realize that there had been
so many appearances by God to Jacob until reading this heading here. Two of the appearances might refer
to the same interaction between God and Jacob. Translation used below will be the WEB (unless otherwise
noted).
|
God’s Appearances to Jacob
|
Scripture
|
Text/Commentary
|
He came to a certain place, and stayed there all night, because
the sun had set. He took one of the stones of the place, and put
it under his head, and lay down in that place to sleep. He
dreamed. Behold, a stairway set up on the earth, and the top of
it reached to heaven. Behold, the angels of God ascending and
descending on it. Behold, Yahweh stood above it, and said, "I
am Yahweh, the God of Abraham your father, and the God of
Isaac. The land whereon you lie, to you will I give it, and to your
seed. Your seed will be as the dust of the earth, and you will
spread abroad to the west, and to the east, and to the north, and
to the south. In you and in your seed will all the families of the
earth be blessed. Behold, I am with you, and will keep you,
wherever you go, and will bring you again into this land. For I will
not leave you, until I have done that which I have spoken of to
you." (Gen 28:11–15)
|
At this point, Jacob is leaving the Land of
Promise; and he is at fault for doing so. It is
because of his cheating Esau out of his
blessing that Esau is made enough to kill
Jacob (literally, not figuratively).
So Jacob leaves his family and goes east to
find a wife and to let Esau’s anger subside.
|
It happened at the time that the flock conceive, that I lifted up my
eyes, and saw in a dream, and behold, the male goats which
leaped on the flock were streaked, speckled, and grizzled. The
angel of God said to me in the dream, 'Jacob,' and I said, 'Here
I am.' He said, 'Now lift up your eyes, and behold, all the male
goats which leap on the flock are streaked, speckled, and
grizzled, for I have seen all that Laban does to you. I am the
God of Bethel, where you anointed a pillar, where you vowed a
vow to me. Now arise, get out from this land, and return to the
land of your birth." Rachel and Leah answered him, "Is there yet
any portion or inheritance for us in our father's house? Aren't we
accounted by him as foreigners? For he has sold us, and has
also quite devoured our money. For all the riches which God has
taken away from our father, that is ours and our children's. Now
then, whatever God has said to you, do." (Gen 31:10–16)
|
Jacob is recounting to his wives a dream
which he had where the Angel of God
appeared to him.
This may very well be the encounter which
is found below.
|
Yahweh said to Jacob, "Return to the land of your fathers, and
to your relatives, and I will be with you." (Gen 31:3)
|
Jacob’s relationship with Laban, his uncle,
his father-in-law and his boss, was
deteriorating quickly. God tells Jacob that it
is time to return to the Land of Promise.
|
Jacob was left alone, and wrestled with a man there until the
breaking of the day. When he saw that he didn't prevail against
him, he touched the hollow of his thigh, and the hollow of Jacob's
thigh was strained, as he wrestled. The man said, "Let me go,
for the day breaks." Jacob said, "I won't let you go, unless you
bless me." He said to him, "What is your name?" He said,
"Jacob." He said, "Your name will no longer be called 'Jacob,'
but, 'Israel,' for you have fought with God and with men, and
have prevailed." Jacob asked him, "Please tell me your name."
He said, "Why is it that you ask what my name is?" He blessed
him there. Jacob called the name of the place Peniel: for, he
said, "I have seen God face to face, and my life is preserved."
The sun rose on him as he passed over Peniel, and he limped
because of his thigh. (Genesis 32:24–31)
|
When God renamed Abram as Abraham,
the circumstances were quite different.
What Abraham looked forward to was a son
in whom the promises of God would be
fulfilled.
Jacob, even though he has aggressively
pursued the promises of the firstborn, which
included the promises of God, he always
went about it the wrong way.
However, despite his defects, Jacob will still
be blessed by God.
|
God said to Jacob, "Arise, go up to Bethel, and live there. Make
there an altar to God, who appeared to you when you fled from
the face of Esau your brother." (Genesis 35:1)
|
Jacob and his family have had some
problems in Shechem and his sons killed all
of the adult males in Shechem (Genesis
34). God tells Jacob to get up and move
from there.
|
God appeared to Jacob again, when he came from Paddan
Aram, and blessed him. God said to him, "Your name is Jacob.
Your name shall not be Jacob any more, but your name will be
Israel." He named him Israel. God said to him, "I am God
Almighty. Be fruitful and multiply. A nation and a company of
nations will be from you, and kings will come out of your loins.
The land which I gave to Abraham and Isaac, I will give it to you,
and to your seed after you will I give the land." God went up
from him in the place where he spoke with him. Jacob set up a
pillar in the place where he spoke with him, a pillar of stone. He
poured out a drink-offering on it, and poured oil on it. Jacob
called the name of the place where God spoke with him "Bethel."
(Genesis 35:9–15)
|
Because of the word again, we may assume
that this appearance occurs subsequent to
the appearance in v. 1.
Logically, God appeared to Jacob and said,
“Go to Bethel” and then appeared to him
once again when he arrived in Bethel.
|
So far, God has appeared to Jacob 5 or 6 times.
|
Application: Many times you have thought, if only I had lived when Jesus was walking the earth or If only God
would do a miracle right in front of my face or if only God would talk to me and tell me what to do, then I would
be a much better Christian. However, this is not true. We are what we are and we are who we are based upon
our volition and our interaction with God and His Word—and it does not matter in which way we are exposed to
His Word. Jesus could be teaching us, Paul could have written a letter to our church, which is read and discussed,
or we can have the benefit of the entire Word of God preserved for our study. In case you do not realize, we live
right now in the greatest time in man’s history regarding the understanding of God’s Word.
Application: God appeared many times to Abraham and many times to Jacob. It ought to be clear that Abraham
was at a much higher level of spiritual maturity than Jacob (James 2:23 2Chronicles 20:7). Jacob was a hard-headed soul, yet God would fulfill His plan through Jacob. His sons were, for the most part, cold-hearted and
vicious and self-involved, much like their father. Yet God would fulfill His plan through them. Don’t you think God
might have even a better chance of fulfilling His plan through you?
Genesis 35:10d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qârâʾ (קָרָא)
[pronounced kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7121
BDB #894
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
Yiserâʾêl (יִשְֹרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
Translation: So Elohim [lit., He] called his name Israel.
This occurred in the past. Now God is telling Jacob once more, that his name is now Israel.
Now, why do we have a repeat of this incident? The only thing that makes sense to me here is, there are two
different authors. As noted earlier, Jacob’s name occurs multiple times in the past 5 or 6 chapters—at the
beginning of all of these chapters. Perhaps what we have at this point is the writing of one of his sons (like
Joseph). Authors are never identified in the book of Genesis, although, as we have observed, some passages
are particularly personal (Jacob saying that the 7 years that he worked for Rachel seemed to him to be a few
days—something a man in love would certainly say).
Genesis 35:10 And [so] God said to him, “Your name is Jacob. Your name will not be called Jacob any more, but
Israel will be your name.” And He called his name Israel.
Genesis 35:10 So Elohim said to him, “Your name [is] Jacob. You will no longer be called Jacob, indeed Israel
will be your name.” So Elohim [lit., He] called his name Israel. (Kukis mostly literal translation)
Bear in mind that God has renamed Jacob previously, in Genesis 32:28, when He wrestled with Jacob the night
before he met up with Esau. However, it did not appear to stick, and Jacob has not really embraced his spiritual
leadership position.
Application: Not every believer embraces God’s plan for his life. God gives us a plan, a destiny, the Holy Spirit
and the Word of God (these things, R. B. Thieme, Jr. called the portfolio of invisible assets), but it is up to us to
apprehend what God has given us.
I wonder if there is something to this: Jacob names Bethel twice; and God names Jacob twice. I may have to think
about that. Might not mean anything.
Genesis 35:9–10 Elohim appeared to Jacob again when he came from Paddan-aram and He blessed him. So
Elohim said to him, “Your name [is] Jacob. You will no longer be called Jacob, indeed Israel will be your name.”
So Elohim [lit., He] called his name Israel. (Kukis mostly literal translation)
Genesis 35:9–10 God had appeared to Jacob again when he had come from Paddan-aram, and He blessed him.
God said to him, “Your name used to be Jacob, but you will no longer be called Jacob. Now, Israel will be your
new name.” Therefore, God named him Israel. (Kukis paraphrase)
——————————
And so says to him Elohim, “I [am] ʾĚl
Shaddai. Be fruit and multiply and a people
and an assembly of peoples will be from you;
and kings from your [two] loins will come
forth. And the land which I gave to Abraham
and to Isaac, to you I will give her and to
your seed after you I will give the land.”
|
Genesis
35:11–12
|
Elohim said to him, “I [am] ʾĚl Shaddai; be
fruitful and multiply and a people and an
assembly of people will come [lit., be] from
you; kings will come from your loins.
Furthermore, the land which I gave to Abraham
and to Isaac, I will give [that land] to you; and
I will give [this] land to your descendants after
you.”
|
God said to him, “I am ʾĚl Shaddai (God Almighty); be fruitful and multiply for a people and an assembly
of nations will come from you; kings even will come from your loins. Furthermore, the land which I
promised to Abraham and to Isaac, I will give that land to you; and I will give this land to your descendants
after you.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so says to him Elohim, “I [am] ʾĚl Shaddai. Be fruit and multiply and a people
and an assembly of peoples will be from you; and kings from your [two] loins will
come forth. And the land which I gave to Abraham and to Isaac, to you I will give
her and to your seed after you I will give the land.”
Targum of Onkelos And the Lord said to him, I am El Shadai: spread forth and multiply; a holy people,
and a congregation of prophets and priests, shall be from thy sons whom thou hast
begotten, and two kings shall yet from thee go forth. And the land which I gave to
Abraham and to Izhak will I give unto thee, and to thy son, after thee will I give the
land.
Jerusalem targum He hath taught us the blessing of matrimony from Adam and his bride, as the
scripture expoundeth And the Word of the Lord blessed them, and the Word of the
Lord said to them, Be strong and multiply, and fill the earth, and subdue it. He hath
taught us to visit the afflicted, from our father Abraham the Righteous, when He
revealed Himself to him in the plain of Vision, and gave him the precept of
circumcision, and made him to sit in the door of his tent in the heat of the day; as
the scripture expoundeth and saith, And the Word of the Lord revealed Himself to
him in the plain of Vision.
Latin Vulgate And said to him: I am God almighty, increase thou and be multiplied. Nations and
peoples of nations shall be from thee, and kings shall come out of thy loins. And
the land which I gave to Abraham and Isaac, I will give to thee, and to thy seed after
thee.
Peshitta (Syriac) And God said to him. I am God Almighty; be fruitful and multiply: a people and a
multitude of peoples shall come from you, and kings shall come out of your loins;
And the land which I gave to Abraham and Isaac, I will give to you, and to your
descendants after you will I give the land.
Septuagint (Greek) And God said to him, I am your God; be fruitful and multiply; for nations and
gatherings of nations shall proceed from you, and kings shall come out of your loins.
And the land which I gave to Abraham and Isaac, I have given to you; and it shall
come to pass that I will give this land also to your seed after you.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And God said to him, I am God, the Ruler of all: be fertile, and have increase; a
nation, truly a group of nations, will come from you, and kings will be your offspring;
And the land which I gave to Abraham and Isaac, I will give to you; and to your seed
after you I will give the land.
Easy English God also said, `I am God *Almighty. Have a large family. Have many *descendants.
A nation will come from you. And a group of nations will come from you. Kings will
be in your family. I promised a country to Abraham and Isaac. I will give that same
country to you. And I will give it to your *descendants after you.'
Easy-to-Read Version God said to him, “I am God All-Powerful [Literally, "El Shaddai."]. {And I give you
this blessing:} Have many children and grow into a great nation. Other nations and
other kings will come out of you. I gave Abraham and Isaac some special land.
Now I give that land to you. And I also give that land to all your people who live after
you.”
Good News Bible (TEV) And God said to him, "I am Almighty God. Have many children. Nations will be
descended from you, and you will be the ancestor of kings. I will give you the land
which I gave to Abraham and to Isaac, and I will also give it to your descendants
after you."
The Message God continued, I am The Strong God. Have children! Flourish! A nation--a whole
company of nations!-- will come from you. Kings will come from your loins; the land
I gave Abraham and Isaac I now give to you, and pass it on to your descendants.
Names of God Bible Elohim also said to him, "I am El Shadday. Be fertile, and increase in number. A
nation and a community of nations will come from you, and kings will come from
you. I will give you the land that I gave to Abraham and Isaac. I will also give this
land to your descendants."
NIRV God said to him, "I am the Mighty God. Have children so that there will be many of
you. You will become the father of a nation and a community of nations. Your later
family will include kings. I am giving you the land I gave to Abraham and Isaac. I
will also give it to your children after you."
New Simplified Bible God also said: »I am God Almighty. Be fruitful and increase in number. A nation and
an assembly of nations will come from you. Kings shall come forth from you.
»The land that I gave to Abraham and Isaac I will give to you. I will give the land to
your descendants after you.«
Thought-for-thought translations; paraphrases:
Common English Bible God said to him, "I am El Shaddai [Or God Almighty or God of the Mountain]. Be
fertile and multiply. A nation, even a large group of nations, will come from you;
kings will descend from your own children. The land I gave to Abraham and to
Isaac, I give to you; and I will give the land to your descendants after you."
Contemporary English V. I am God All-Powerful, and from now on your name will be Israel instead of Jacob.
You will have many children. Your descendants will become nations, and some of
the men in your family will even be kings. I will give you the land that I promised
Abraham and Isaac, and it will belong to your family forever. Portions of v. 10 are
included here.
The Living Bible I am God Almighty," the Lord said to him, "and I will cause you to be fertile and to
multiply and to become a great nation, yes, many nations; many kings shall be
among your descendants. And I will pass on to you the land I gave to Abraham and
Isaac. Yes, I will give it to you and to your descendants."
New Century Version God said to him, "I am God Almighty. Have many children and grow in number as
a nation. You will be the ancestor of many nations and kings. The same land I gave
to Abraham and Isaac I will give to you and your descendants."
New Life Version Then God said to him, "I am the All-powerful God. Have many children and add to
your number. A nation and a group of nations will come from you. Kings will come
from you. I will give you the land which I gave to Abraham and Isaac. This land I will
give to your children and their children's children after you."
New Living Translation Then God said, "I am El-Shaddai-`God Almighty.' Be fruitful and multiply. You will
become a great nation, even many nations. Kings will be among your descendants!
And I will give you the land I once gave to Abraham and Isaac. Yes, I will give it to
you and your descendants after you."
Partially literal and partially paraphrased translations:
American English Bible Then God said to him: 'I am your God, so prosper and grow. nations and groups of
nations will descend from you, and kings will come from your loins. I will give this
land to you that I gave to AbraHam and IsaAc, as well as to the seed that descends
from you.'
International Standard V So God called his name Israel 11and also told him,
"I am God Almighty.
You are to be fruitful
and multiply.
You will become a nation-
in fact, an assembly of nations!
Kings will come from you-
they'll emerge from your own loins!
12Now as for the land
that I gave to Abraham and Isaac,
I'm giving it to you
and to your descendants who come after you.
I'm giving the land to you!"
New Advent (Knox) Bible So, calling to him by this name of Israel, he said to him, I am God all-powerful, and
I bid thee increase and multiply; peoples shall descend from thee, whole families of
nations, and kings shall be born of thy stock; and that land, which I gave to
Abraham and Isaac, I will give to thee and to thy posterity after thee.
Translation for Translators Then God said to him, "I am God Almighty. Produce many children. Your
descendants will become many nations, and some of your descendants will be
kings. The land that I promised to give to Abraham and Isaac, I will give to you. I
will also give it to your descendants."
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia God told him, "I am the God Who Suffices. Be fruitful and multiply. An ethnicity and
an assembly of ethnicities will come from you, and kings will descend directly from
you. The land that I gave to Abraham and Isaac, I will give to you, and to your
descendants after you I will give the land"
Ferar-Fenton Bible ...and God said to him, " I am the Almighty God. Be fruitful and multiply. A Nation
and an Assembly of Nations shall come from you, and Kings shall proceed from
your loins; and the land which I gave to Abraham and Isaac, I will give to you, and
the same land I will give to you and your race after you."
Jubilee Bible 2000 And God said unto him, I am God Almighty; be fruitful and multiply, a nation and a
company of nations (Gentiles) shall come out of thee, and kings shall come out of
thy loins; and the land which I have given to Abraham and to Isaac, to thee will I
give it and to thy seed after thee will I give the land.
Lexham English Bible And God said to him, "I [am] El-Shaddai. Be fruitful and multiply. A nation and an
assemblage of nations shall be from you, and kings shall go out from your loins.
And [as for] the land that I gave to Abraham and to Isaac, I will give it to you. And
to your descendants after you I will give the land.
NIV – UK And God said to him, `I am God Almighty [Hebrew El-Shaddai]; be fruitful and
increase in number. A nation and a community of nations will come from you, and
kings will be among your descendants. The land I gave to Abraham and Isaac I
also give to you, and I will give this land to your descendants after you.'
Catholic Bibles:
Christian Community (1988) Then God said to him, “Be fruitful and grow in number! A nation or rather a group
of nations will come from you. The land I gave to Abraham and Isaac I will give to
you and to your descendants after you.”
The Heritage Bible And God said to him, I am El Shadday [El Shadday is Hebrew for God Almighty,.];
be fruitful, and multiply; a people and an assembly of peoples shall be from you,
and kings shall come out of your loins. And the land which I gave Abraham and
Isaac, I will give to you, and I will give the land to your seed after you.
New American Bible (2011) Then God said to him: I am God Almighty; be fruitful and multiply. A nation, indeed
an assembly of nations, will stem from you, and kings will issue from your loins.
The land I gave to Abraham and Isaac I will give to you; and to your descendants
after you I will give the land. Ex 32:13; Heb 11:9.
New Jerusalem Bible God said to him, 'I am El Shaddai. Be fruitful and multiply. A nation, indeed an
assembly of nations, will descend from you, and kings will issue from your loins.
The country which I gave to Abraham and Isaac, I now give to you; and this country
I shall give to your descendants after you.'
New RSV God said to him, `I am God Almighty:* be fruitful and multiply; a nation and a
company of nations shall come from you, and kings shall spring from you. The land
that I gave to Abraham and Isaac I will give to you, and I will give the land to your
offspring after you.'
Revised English Bible God said to him: "I am God Almighty. Be fruitful and increase: a nation, a host of
nations will come from you; kings also will descend from you. The land I gave to
Abraham and Isaac I give to you; and to your descendants also I shall give this
land."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible God further said to him, "I am El Shaddai. Be fruitful and multiply. A nation, indeed
a group of nations, will come from you; kings will be descended from you.
Moreover, the land which I gave to Avraham and Yitz'chak I will give to you, and I
will give the land to your descendants after you."
exeGeses companion Bible And Elohim says to him, I - El Shadday:
bear fruit and abound;
a goyim and a congregation of goyim
become from you;
and sovereigns come from your loins:
and the land I gave Abraham and Yischaq,
I give to you
and to your seed after you I give the land.
JPS (Tanakh—1985) And God said to him,
“I am El Shaddai [Cf. 17.1],
Be fertile and increase;
A nation, yea and assembly of nations,
Shall descend from you.
Kings shall issue from your loins.
The land that I assigned to Abraham and Isaac
I assign to you;
And to you offspring to come
Will I assign the land.”
Kaplan Translation God said to him, 'I am God Almighty. Be fruitful and increase [See Genesis 1:22,
1:28, 8:17, 9:1, 9:7. This is seen as a commandment to have children (Yevamoth
65b).]. A nation and a community of nations will come into existence from you [See
Genesis 17:5, 17:16, 28:3, 48:4.]. Kings will be born from your loins [See Genesis
17:6, 17:16.]. I will grant you the land that I gave to Abraham and Isaac [Genesis
12:7, 13:15, 26:3,4, 28:13.]. I will also give the land to your descendants who will
follow you.'
Orthodox Jewish Bible And Elohim said unto him, I am El Shaddai; be fruitful and multiply; a Goy (nation)
and a Kehal Goyim shall be from thee, and Melechim shall come out of thy loins;
And HaAretz which I gave Avraham and Yitzchak, to thee I will give it, and to thy
zera after thee will I give HaAretz.
Restored Names Version Also Elohiym said to him, "I am El Almighty. Be fruitful and multiply. A nation and
an assembly of nations will proceed from you and kings will come from your loins.
The land that I gave Abraham and Yitschaq I give to you, and to your descendants
after you I give this land."
The Scriptures 1998 And Elohim said to him, “I am Ěl Shaddai. Bear fruit and increase, a nation and a
company of nations shall be from you, and sovereigns come from your body. And
the land which I gave Araham and Yitsḥaq I give to you. And to your seed after
you I give this land.”
Expanded/Embellished Bibles:
Bullinger’s Companion Bible And God said to him, I am GOD ALMIGHTY (El Shaddai = GOD-the all-bountiful or
all-sufficient. The title which best accords with the promise here given): be fruitful
and multiply; a nation and a company of nations shall be of you, and kings shall
come out of your loins; (Always has & always will until Christ returns) And the land
which I gave Abraham and Isaac, to you I will give it, and to your seed after you will
I give the land."
The Expanded Bible God said to him, "I am ·God Almighty [LEl Shaddai]. ·Have many children [LBe
fruitful] and ·grow in number [Lmultiply; 1:22] as a nation. ·You will be the ancestor
of many nations [LA company/assembly of nations will come from you] and kings
[Lwill spring from your loins]. 12 The same land I gave to Abraham and Isaac I will
give to you and your ·descendants [Lseed; 12:2]."
Kretzmann’s Commentary And God said unto him, I am God Almighty; be fruitful and multiply; a nation and a
company of nations shall be of thee, and kings shall come out of thy loins; and the
land which I gave Abraham and Isaac, to thee. I will give it, and to thy seed after
thee will I give this land. It was God Almighty that was speaking to Jacob, He
whose protection and guidance Jacob had so richly enjoyed during the last thirty
years. It was the patriarchal blessing, including the Messianic promise, which was
here transmitted, for it indicated that Israel according to the flesh would not alone
be the possessor of the oracles of God, Romans 3:2, but that members of all
nations would make up the sum total of the spiritual Israel, of the great assembly
of nations whose God would be the Lord. The immediate guarantee of this eventual
blessing would be the temporal blessing of the possession of Canaan, the heritage
of the children of Israel. Cf Genesis 48:3-4.
NET Bible® Then God said to him, "I am the sovereign God. Be fruitful and multiply! A nation
- even a company of nations - will descend from you; kings will be among your
descendants [Heb "A nation and a company of nations will be from you and kings
from your loins will come out."] [A nation will descend from you. The promise is
rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob
(see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as
descendants.]! The land I gave [The Hebrew verb translated "gave" refers to the
Abrahamic promise of the land. However, the actual possession of that land lay in
the future. The decree of the Lord made it certain; but it has the sense "promised
to give."] to Abraham and Isaac I will give to you. To your descendants [Heb "and
to your offspring after you."] I will also give this land."
The Voice God: 11 I am the God-All-Powerful [Hebrew, El Shaddai]. Be fruitful and multiply.
You will give rise to a great nation; indeed nation after nation will come from you.
Kings and rulers shall be numbered among your descendants. 12 Your children will
one day possess the land I promised to Abraham and Isaac.
Literal, almost word-for-word, renderings:
Concordant Literal Version And saying to him is the Elohim, "I am the El-Who-Suffices. Be fruitful and increase.
A nation and an assembly of nations shall come from you, and kings from your loins
shall fare forth. And the land which I gave to Abraham and to Isaac, to you am I
giving it. Yours it is; and to your seed after you am I giving the land.
Context Group Version And God said to him, I am God Almighty: be fruitful and multiply; a nation and a
company of nations shall be of you, and kings shall come out of your loins; and the
land { or earth } which I gave to Abraham and Isaac, to you I will give it, and to your
seed after you I will give the land { or earth }.
God’s Truth (Tyndale) And God said unto him: I am God allmighty, grow and multiply: for people and a
multitude of people shall spring of you, yea and kings shall come out of your loins.
And the land which I gave Abraham and Isaac, will I give unto you, and unto your
seed after you will I give it also.
NASB God also said to him,
"I am God Almighty [Heb El Shaddai];
Be fruitful and multiply;
A nation and a company of nations shall come [Or come into being] from you,
And kings shall come forth [Or come into being] from you [Lit your loins].
"The land which I gave to Abraham and Isaac,
I will give it to you,
And I will give the land to your descendants [Lit seed] after you.".
New King James Version Also God said to him: "I am God Almighty. Be fruitful and multiply; a nation and a
company of nations shall proceed from you, and kings shall come from your body.
The land which I gave Abraham and Isaac I give to you; and to your descendants
after you I give this land."
Young’s Updated LT And God says to him, “I am God Almighty; be fruitful and multiply, a nation and an
assembly of nations is from you, and kings from your loins go out; and the land
which I have given to Abraham and to Isaac—to you I give it, yea to your seed after
you I give the land.”
The gist of this verse: God assures Jacob that He is capable; and Jacob needs to do is to be fruitful and
to multiply, and from him would come a nation and an assembly of nations; and the
land promise to Abraham and to Isaac will also belong to Jacob and to his
descendants.
Genesis 35:11a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר)
[pronounced aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
with the definite article
|
Strong's #430
BDB #43
|
ʾânôkîy (אָנֹכִי)
[pronounced awn-oh-KEE]
|
I, me; (sometimes a verb is
implied)
|
1st person singular
personal pronoun
|
Strong’s #595
BDB #59
|
ʾÊl (אֵל) [pronounced
ALE]
|
God, god, mighty one, strong,
hero; transliterated El
|
masculine singular noun
|
Strong’s #410
BDB #42
|
Shadday (שַדַּי)
[pronounced shahd-DAH-ee]
|
the many-breasted one; and is
generally translated Almighty,
the Almighty One; Omnipotent
[One]
|
proper noun
|
Strong’s #7706
BDB #994
|
Together, these two nouns are often transliterated ʾEl Shaddai.
|
The NET Bible: The name אֵל שַדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,”
primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much
debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,”
JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D.
Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses,
and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants.
Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily
as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The
name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the
note on “sovereign God” in Gen 17:1.
|
Translation: Elohim said to him, “I [am] ʾĚl Shaddai;...
God identifies Himself in many ways; and as ElShaddai, He is the All-Sufficient One, the Almighty One. Therefore,
He is able to bring to pass all that He promises to us.
Genesis 35:11b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
pârâh (פָּרָה)
[pronounced paw-RAW]
|
bear fruit, be fruitful; bear young,
have lots of children
|
2nd person masculine
singular, Qal imperative
|
Strong’s #6509 (&
#6500) BDB #826
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
râbâh (רָבָה)
[pronounced rawb-VAWH]
|
be (become) much, become
many, multiply, increase in
population and in whatever else;
become [or grow] great
|
2nd person masculine
singular, Qal imperative
|
Strong’s #7235
BDB #915
|
Translation: ...be fruitful and multiply...
He tells Jacob to be fruitful and multiply. Now, bear in mind, Jacob has at least 11 sons and one daughter; and
it appears that he is nearly done with having children himself. He will father one more child in this chapter. So,
we therefore must understand this to be applied not strictly to Jacob, although this is God speaking directly to
Jacob, but to Jacob’s sons.
Genesis 35:11c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
gôwy (גּוֹי) [pronounced
GOH-ee]
|
people, nation
|
masculine singular noun
|
Strong’s #1471
BDB #156
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
qâhâl (קָהָל)
[pronounced kaw-HAWL]
|
an organized assembly, a called
convocation; this is not just a
crowd, but people who were
assembled for a reason
|
masculine singular
construct
|
Strong's #6951
BDB #874
|
gôwyîm (גּוֹיִם)
[pronounced goh-YIHM]
|
Gentiles, [Gentile] nations,
people, peoples, nations
|
masculine plural noun
|
Strong’s #1471
BDB #156
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
with the 2nd person
masculine singular suffix
|
Strong's #4480
BDB #577
|
Translation: ...and a people and an assembly of people will come [lit., be] from you;...
God’s promise is that a people (the Jews) would come from Jacob, as well as an assembly of peoples, which is
less specified. Poole and others suggest that this refers to the different tribes of Israel. There would be 3 (and
arguably 4 or 5) nations which would come from the Jews.
I don’t know that we have non-Jewish nations coming from Jacob. One might understand this as a continuation
of God’s promise to Abraham specifically, as many other nations would come from him.
An assembly (or, company) is the masculine singular construct of qâhâl (קָהָל) [pronounced kaw-HAWL], which
means, an organized assembly, a called convocation; this is not just a crowd, but people who were assembled
for a reason. When it is affixed to nations, it is unclear as to the number being implied here. From Jacob would
come Israel; then there would be Israel and Judæa; then Judah; and today, the modern Israel. In the future, there
will be regathered Israel (regathered by God, not by man).
Unlike Abraham and Isaac, Jacob would not be the father of many groups of Arabs. All of his children would be
Jews.
Genesis 35:11d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine plural noun
|
Strong’s #4428
BDB #572
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
chălâtsayim (חֲלָצַיִם)
[pronounced khuh-lawts-ah-YIM]
|
loins; related either to virility or to
preparing for battle (another sort
of virility)
|
feminine dual noun (only
found in the dual); with
the 2nd person masculine
singular suffix
|
Strong’s #2504
BDB #323
|
This is the first occurrence of this word in Scripture. It is only found 10 times in the Bible.
|
yâtsâʾ (יָצָא)
[pronounced yaw-TZAWH]
|
to go out, to come out, to come
[go] forth; to rise; to flow, to gush
up [out]; [of money:] to be
expended, laid out, spent;
promulgated; outgoing [end of a
time period]
|
3rd person masculine
plural, Qal imperfect;
pausal form
|
Strong's #3318
BDB #422
|
Translation: ...kings will come from your loins.
The kings of Israel will all be descended from Abraham, Isaac and Jacob. Israel would begin as a united kingdom,
guided by 3 kings: Saul, David and Samuel. From there, would come two kingdoms, a southern and northern
kingdom, each headed by a number of kings for several hundred years.
Genesis 35:11 Elohim said to him, “I [am] ʾĚl Shaddai; be fruitful and multiply and a people and an assembly of
people will come [lit., be] from you; kings will come from your loins. (Kukis mostly literal translation)
Genesis 35:12a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
ʾerets (אֶרֶץ)
[pronounced EH-rets]
|
earth (all or a portion thereof),
land, territory, country, continent;
ground, soil; under the ground
[Sheol]
|
feminine singular noun
with the definite article
|
Strong's #776
BDB #75
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
nâthan (נָתַן)
[pronounced naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
1st person singular, Qal
perfect
|
Strong's #5414
BDB #678
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾAberâhâm (אַבְרָהָם)
[pronounced ahbve-raw-HAWM]
|
father of a multitude, chief of a
multitude; transliterated
Abraham
|
masculine singular
proper noun
|
Strong’s #85
BDB #4
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Yisechâq (יִשְֹחָק)
[pronounced yihse-KHAWK]
|
he laughs; laughing;
transliterated Isaac
|
masculine singular
proper noun
|
Strong’s #3327 &
#3446 BDB #850
|
Translation: Furthermore, the land which I gave to Abraham and to Isaac,...
God has already made promises to Abraham and to Isaac concerning that land that they would inherit (Genesis
13:14–17 for Abraham and 26:3–4 for Isaac). Here, God continues this promise for Jacob.
Genesis 35:12b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 2nd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
nâthan (נָתַן)
[pronounced naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
1st person singular, Qal
imperfect with the 3rd
person feminine singular
suffix
|
Strong's #5414
BDB #678
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
zeraʿ (זֶרַע) [pronounced
ZEH-rahģ]
|
a seed, a sowing; an offspring,
progeny, descendant; posterity
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #2233
BDB #282
|
ʾachar (אַחַר)
[pronounced ah-KHAHR]
|
after, following, behind;
afterwards, after that; another
|
preposition/adverb with
the 2nd person masculine
singular suffix
|
Strong’s #310
BDB #29
|
nâthan (נָתַן)
[pronounced naw-THAHN]
|
to give, to grant, to place, to put,
to set; to make
|
1st person singular, Qal
imperfect
|
Strong's #5414
BDB #678
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
ʾerets (אֶרֶץ)
[pronounced EH-rets]
|
earth (all or a portion thereof),
land, territory, country, continent;
ground, soil; under the ground
[Sheol]
|
feminine singular noun
with the definite article
|
Strong's #776
BDB #75
|
Translation: ...I will give [that land] to you; and I will give [this] land to your descendants after you.”
God promises Jacob that His promises to Abraham and Isaac would be continued to him.
Speaking of Abraham and Isaac, Isaac is still alive at this time, and yet, insofar as we know, Jacob has made no
attempt to contact his family.
God has already described the land that He would give to Abraham; and this land is also promised to Jacob.
This tells us that God speaks through other people to us. This was a blessing from Isaac to Jacob and here it is
quoted as a blessing from God to Jacob. Isaac was not God; Isaac was a very flawed human being as we have
seen. God, however, spoke through Isaac to Jacob and blessed him through Isaac.
Genesis 35:12 Furthermore, the land which I gave to Abraham and to Isaac, I will give [that land] to you; and I
will give [this] land to your descendants after you.” (Kukis mostly literal translation)
Genesis 35:11–12 Elohim said to him, “I [am] ʾĚl Shaddai; be fruitful and multiply and a people and an assembly
of people will come [lit., be] from you; kings will come from your loins. Furthermore, the land which I gave to
Abraham and to Isaac, I will give [that land] to you; and I will give [this] land to your descendants after you.” (Kukis
mostly literal translation)
Genesis 35:11–12 God said to him, “I am ʾĚl Shaddai (God Almighty); be fruitful and multiply for a people and an
assembly of nations will come from you; kings even will come from your loins. Furthermore, the land which I
promised to Abraham and to Isaac, I will give that land to you; and I will give this land to your descendants after
you.” (Kukis paraphrase)
——————————
Jacob Builds an Altar to Worship God
And so goes up from upon him Elohim in the
place where He spoke with him. And so sets
up Jacob a pillar in the place where He
spoke with him—a pillar of stone. And so he
pours upon her a drink offering and so he
pours upon her oil.
|
Genesis
35:13–14
|
Elohim went up from him in the place where
He spoke with him. Then Jacob set up a pillar
in the place where He spoke with him—a pillar
of stone. Then he poured a drink offering on it
and then he poured oil on it.
|
God went up from him from the place where God spoke to him. Then Jacob, to commemorate this event,
set up a pillar in that place—a pillar of stone. Then he poured a drink offering upon it and after, he poured
oil on it.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so goes up from upon him Elohim in the place where He spoke with him. And
so sets up Jacob a pillar in the place where He spoke with him—a pillar of stone.
And so he pours upon her a drink offering and so he pours upon her oil.
Targum of Onkelos And the Shekinah of the Lord ascended from him in the place where He had spoken
with him And Jakob erected there a pillar of stone in the place where He had
spoken with him, a pillar of stone; and he outpoured upon it a libation of wine, and
a libation of water, because thus it was to be done at the feast of Tabernacles; and
he poured oil of olives thereupon.
Latin Vulgate And he departed from him. But he set up a monument of stone, in the place where
God had spoken to him: pouring drink-offerings upon it, and pouring oil thereon.
Peshitta (Syriac) And God went up from him in the place where he talked with him. And Jacob set
up a pillar in the place where he had talked with him, a pillar of stone, and he
poured out a drink offering on it, and he poured oil on it.
Septuagint (Greek) And God went up from him from the place where He spoke with him. And Jacob set
up a pillar in the place where God spoke with him, even a pillar of stone; and offered
a libation upon it, and poured oil upon it.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English Then God went up from him in the place where he had been talking with him. And
Jacob put up a pillar in the place where he had been talking with God, and put a
drink offering on it, and oil.
Easy English Then God went up from Jacob. God left the place where he had spoken to Jacob.
Jacob put up a column of stone where God had spoken to him. Jacob poured out
an *offering to God on it. He poured oil on it. v15 Jacob called that place Bethel,
because God had spoken to him there.
Easy-to-Read Version Then God left that place. Vv. 14–15 are not found in my ERV.
Good News Bible (TEV) Then God left him.
There, where God had spoken to him, Jacob set up a memorial stone and
consecrated it by pouring wine and olive oil on it.
The Message And then God was gone, ascended from the place where he had spoken with him.
Jacob set up a stone pillar on the spot where God had spoken with him. He poured
a drink offering on it and anointed it with oil.
Names of God Bible Then Elohim went up from him at the place where he had spoken with him. So
Jacob set up a memorial, a stone marker, to mark the place where Elohim had
spoken with him. He poured a wine offering and olive oil on it.
New Simplified Bible Then God went up from him at the place where he had spoken with him. So Jacob
set up a memorial, a stone marker, to mark the place where God had spoken with
him. He poured a wine offering and olive oil on it.
Thought-for-thought translations; paraphrases:
Common English Bible Then God ascended, leaving him alone in the place where he spoke to him. So
Jacob set up a sacred pillar, a stone pillar, at the place God spoke to him. He
poured an offering of wine on it and then poured oil over it.
The Living Bible Afterwards Jacob built a stone pillar at the place where God had appeared to him;
and he poured wine over it as an offering to God and then anointed the pillar with
olive oil.
New Century Version Then God left him. Jacob set up a stone on edge in that place where God had
talked to him, and he poured a drink offering and olive oil on it to make it special for
God.
Partially literal and partially paraphrased translations:
American English Bible Then God left him there in that place where He spoke to him. And Jacob erected
a [stone] pillar [to honor] the place where he had been spoken to by God, pouring
a drink offering and oil upon it.
International Standard V After this, God ascended from the place where he had been speaking to him.
Jacob erected a pillar of stone at that very place where God had spoken to him. He
poured a drink offering over it, anointed it with oil, and named the place where God
had spoken to him Beth-el. V. 15 is included for context.
New Advent (Knox) Bible Then God went away out of his sight; and he built a monument of stone at the place
where God had spoken to him, offering libations there and pouring oil upon it.
Translation for Translators When God finished talking there with Jacob, he left him. 14 Jacob set up a large
stone at the place where God had talked with him. He poured some wine and some
olive oil on it to dedicate it to God.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear God ascended above him from the place he spoke with him.
Jacob stationed a memorial in the place that he spoke with him, a stone memorial.
He poured oil over it.
Ferar-Fenton Bible Then the Divine Messenger went up from him from the place where he spoke with
him. So Jacob erected a pillar at the place where he had spoken with him, - a pillar
of stone, and poured a libation upon it, and poured oil upon it.
HCSB Then God withdrew[e] from him at the place where He had spoken to him.
Jacob set up a marker at the place where He had spoken to him-a stone marker.
He poured a drink offering on it and anointed it with oil.
Catholic Bibles:
Christian Community (1988) Then God left him.
Jacob set up a stone in the place where God had spoken to him and offered a
libation on it and poured oil on it.
The Heritage Bible And God ascended from him in the place where he had spoken with him. And
Jacob stationed a memorial column in the place where he had spoken with him, a
stationary monument of stone, and he poured on it a drink offering, and he poured
out oil on it.
New American Bible (2011) Then God departed from him.
In the place where God had spoken with him, Jacob set up a sacred pillar, a stone
pillar, and upon it he made a libation and poured out oil. Gn 28:18; 31:45.
New Jerusalem Bible Then God went up from him.
Jacob raised a monument at the spot where he had spoken to him, a
standing-stone, on which he made a libation and poured oil.
Revised English Bible When God left him, Jacob raised a sacred pillar of stone in the place where God
had spoken with him, and he offered a drink-offering on it and poured oil over it.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Then God went up from him there where he had spoken with him. Ya'akov set up
a standing-stone in the place where he had spoken with him, a stone pillar. Then
he poured out a drink offering on it and poured oil on it.
exeGeses companion Bible And Elohim ascends from him
from the place he worded with him:
and Yaaqov stations a monolith
in the place he worded with him
- even a monolith of stone:
and he libates a libation thereon
and he libates oil thereon:...
JPS (Tanakh—1985) God parted from him at the spot where He had spoken to him; and Jacob set up a
pillar at the site where He had spoken to him, a pillar of stone, and he offered a
libation on it and poured oil upon it.
Kaplan Translation God went up [This indicates that the prophetic vision ended (Moreh Nevukhim 1:10).
See note on Genesis 11:5.] and left [Jacob] in the place where He had spoken to
him.
Jacob had set up a pillar [This is the one mentioned in Genesis 28:18 (Ibn Ezra;
Ramban).] in the place that God had spoken to him. He [now] offered a libation
[Nesekh in Hebrew. Jacob poured water and/or wine on the pillar to purify it (Ibn
Ezra; Ramban). It was also to dedicate it as a place of future sacrifice (Targum
Yonathan). Such libations would later be an integral part of the service; see Exodus
29:40, Leviticus 23:13, Numbers 15:5, etc.] on it, and then poured oil on it.
Orthodox Jewish Bible And Elohim went up from him in the makom where He talked with him.
And Ya'akov set up a matzevah (pillar, monument) in the makom where He talked
with him, even a matzevat even (pillar of stone); and he poured a nesech (drink
offering) thereon, and he poured shemen (oil) thereon.
The Scriptures 1998 And Elohim went up from him in the place where He had spoken with him. And
Yaʽaqo set up a standing column in the place where He had spoken with him, a
monument of stone. And he poured a drink offering on it, and he poured oil on it.
Expanded/Embellished Bibles:
The Amplified Bible Then God ascended from him in the place where He talked with him.
And Jacob set up a pillar (monument) in the place where he talked with [God], a
pillar of stone; and he poured a drink offering on it and he poured oil on it.
Bullinger’s Companion Bible And God went up from him in the place where He talked with him.
And Jacob set up a pillar in the place where He talked with him, even a pillar of
stone (Jacob's pillar, see 31:13 & Num. 20:7): and he poured a drink offering
thereon (first occ., afterward provided for in Lev. 23:13,18,37 and in Num. 15:5-10.
Always "poured out" never drunk), and he poured oil thereon.
The Expanded Bible Then God ·left him [Lwent up from him in the place where he spoke with him].
Jacob set up a ·stone on edge [Lpillar, a stone pillar] in that place where God had
talked to him, and he poured a drink offering and olive oil on it to make it special for
God.
Kretzmann’s Commentary And God went up from him in the place where He talked with him.
And Jacob set up a pillar in the place where He talked with him, even a pillar of
stone; and he poured a drink-offering thereon, and he poured oil thereon. Jacob
not only set this place apart, consecrated it for the worship of the true God, but he
also performed an act of worship by pouring out a libation to the Lord, this being the
first instance in which the drink-offering is mentioned in the Bible. To commemorate
this vision, to keep it in remembrance among his children, Jacob erected a stone
for a monument.
NET Bible® Then God went up from the place [Heb "went up from upon him in the place."]
where he spoke with him. So Jacob set up a sacred stone pillar in the place where
God spoke with him [Heb "and Jacob set up a sacred pillar in the place where he
spoke with him, a sacred pillar of stone" (see the notes on the term "sacred stone"
in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up
a sacred stone, poured oil on it, and called the place Bethel. Some commentators
see these as two traditions referring to the same event, but it is more likely that
Jacob reconsecrated the place in fulfillment of the vow he had made here earlier.
In support of this is the fact that the present narrative alludes to and is built on the
previous one.]. He poured out a drink offering on it, and then he poured oil on it.
The Voice Then God ascended from the place where He had spoken with Jacob. And Jacob
set up a pillar of stone in that same spot. He poured wine on it as an offering to God
and doused it with oil.
Literal, almost word-for-word, renderings:
Concordant Literal Version And ascending is the Elohim from him in the place in which He spoke with him.
And setting up is Jacob a monument in the place in which He spoke with him, a
monument of stone. And libating is he on it a libation and pouring on it oil.
God’s Truth (Tyndale) And God departed from him in the place where he talked with him. And Jacob set
up a mark in the place where he talked with him: even a pillar of stone, and poured
drink offering thereon and poured also oil thereon, and called the name of the place
where God spoke with him Bethel. V. 15 is included for context.
NASB Then God went up from him in the place where He had spoken with him. Jacob set
up a pillar in the place where He had spoken with him, a pillar of stone, and he
poured out a drink offering on it; he also poured oil on it.
New King James Version Then God went up from him in the place where He talked with him. So Jacob set
up a pillar in the place where He talked with him, a pillar of stone; and he poured a
drink offering on it, and he poured oil on it.
Webster’s Bible Translation And God went up from him, in the place where he talked with him.
And Jacob set up a pillar in the place where he talked with him, [even] a pillar of
stone: and he poured a drink-offering thereon, and he poured oil thereon.
Young’s Updated LT And God goes up from him, in the place where He has spoken with him. And Jacob
sets up a standing pillar in the place where He has spoken with him, a standing
pillar of stone, and he pours on it an oblation, and he pours on it oil.
The gist of this verse: God is through speaking with Jacob and He leaves; Jacob sets up a pillar and pours
a drink offering and oil on it.
Genesis 35:13
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâlâh (עָלָה)
[pronounced ģaw-LAWH]
|
to go up, to ascend, to come up,
to rise, to climb
|
3rd person masculine
singular, Qal imperfect
|
Strong's #5927
BDB #748
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
with the 3rd person
masculine singular suffix
|
Strong’s #5920,
#5921 BDB #752
|
Together, they mean from upon, from over, from by, from beside, from attachment to, from companionship with,
from accompanying [in a protective manner], from adhesion to, from. Some translators rendered this away
from.
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
with the definite article
|
Strong's #430
BDB #43
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
mâqôwm (מָקוֹם)
[pronounced maw-KOHM]
|
place, situated; for a soldier, it
may mean where he is stationed;
for people in general, it would be
their place of abode (which could
be their house or their town)
|
masculine singular noun
with the definite article
|
Strong’s #4725
BDB #879
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
dâbar (דָּבַר)
[pronounced dawb-VAHR]
|
to speak, to talk [and back with
action], to give an opinion, to
expound, to make a formal
speech, to speak out, to
promise, to propose, to speak
kindly of, to declare, to proclaim,
to announce
|
3rd person masculine
singular, Piel perfect
|
Strong’s #1696
BDB #180
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
3rd person masculine
singular suffix
|
Strong's #854
BDB #85
|
Translation: Elohim went up from him in the place where He spoke with him.
God has spoken to Jacob twice in Bethel.
The Geneva Bible: As God is said to descend, when he shows some sign of his presence: so he is
said to ascend when a vision is ended.
God was speaking to Jacob in Bethel; and now He has left.
What appears to be the case, based in part upon the wâw consecutives followed by imperfect verbs, is that God
first appears to Jacob in Shechem and tells him to go to Bethel (a city with spiritual implications) and that God
appears to Jacob once again in Bethel and again calls Jacob Israel.
Quite frankly, I don’t know how important this is; but I tend to be a stickler for details, when these details are
actually found in the Word of God.
Genesis 35:13 Elohim went up from him in the place where He spoke with him. (Kukis mostly literal translation)
Genesis 35:14a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâtsab (נָצַב)
[pronounced naw-TSAHBV]
|
to station oneself, to take one’s
stand, to stand up, to set
something upright, to erect; to
fix, to establish
|
3rd person masculine
singular, Hiphil imperfect
|
Strong’s #5324
BDB #662
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
matstsêbâh (מַצֵּבָה)
[pronounced mahtz-tzayb-VAWH]
|
pillar, sculpted images
|
feminine singular noun
|
Strong’s #4676 &
#4678 BDB #663
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
mâqôwm (מָקוֹם)
[pronounced maw-KOHM]
|
place, situated; for a soldier, it
may mean where he is stationed;
for people in general, it would be
their place of abode (which could
be their house or their town)
|
masculine singular noun
with the definite article
|
Strong’s #4725
BDB #879
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
dâbar (דָּבַר)
[pronounced dawb-VAHR]
|
to speak, to talk [and back with
action], to give an opinion, to
expound, to make a formal
speech, to speak out, to
promise, to propose, to speak
kindly of, to declare, to proclaim,
to announce
|
3rd person masculine
singular, Piel perfect
|
Strong’s #1696
BDB #180
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
3rd person masculine
singular suffix
|
Strong's #854
BDB #85
|
Translation: Then Jacob set up a pillar in the place where He spoke with him...
Jacob has set up something previously before he went to the east to stay with Laban. Now, many, many years
later, God speaks with him again. Therefore, Jacob is going to commemorate this by setting up a pillar.
There is nothing said about whether Jacob receives any direction here. Has God specified in the past anything
about how He ought to be worshiped?
It is not necessarily likely that Jacob understood the communication ministry of God the Holy Spirit a this time (or,
ever, in his lifetime). Therefore, from Jacob’s point of view, the oil was not necessarily a reference to God the Holy
Spirit. However, God had just communicated with Jacob in both of these instances, so, from the God-ward point
of view, the oil—apparently chosen from Jacob’s free will—represents the Holy Spirit, Who reveals spiritual
information to us.
Genesis 35:14b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
matstsêbâh (מַצֵּבָה)
[pronounced mahtz-tzayb-VAWH]
|
pillar, sculpted images
|
feminine singular
construct
|
Strong’s #4676 &
#4678 BDB #663
|
ʾeben (אֶבֶן)
[pronounced EHB-ven]
|
a stone [large or small] [in its
natural state, as a building
material]; stone ore; used of
tablets, marble, cut stone; used
of a tool or weapon; a precious
stone, gem; rock; a weight of the
balance
|
feminine singular noun
|
Strong's #68
BDB #6
|
Translation: ...—a pillar of stone.
The pillar that he sets up is made of stone. God does not generally want things done with great skill (except for
the articles of furniture and accessories for the Temple and Tent). So, my guess is, Jacob took an elongated
stone and simply set it upright, so that it is clear that someone had been there and someone did something here.
But he did not fashion anything or sculpt anything.
Genesis 35:14c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâçake (נָסַך׃)
[pronounced naw-SAHK]
|
to pour, to pour out, to make a
libation; to cause to pour out, to
cause to make a drink offering
|
3rd person masculine
singular, Hiphil imperfect
|
Strong’s #5258
BDB #650
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
with the 3rd person
feminine singular suffix
|
Strong’s #5920,
#5921 BDB #752
|
neseke (נֶסֶ)
[pronounced NEH-sehk]
|
a drink offering, a libation,
something poured out; molten
images
|
masculine singular noun
|
Strong’s #5262
BDB #651
|
This is the first occurrence of this word in Scripture.
|
Translation: Then he poured a drink offering on it...
It is unclear how Jacob made the decision to pour a drink offering upon it. This is the first time a drink offering is
mentioned; and nothing in the promises of God suggest that a drink offering is called for.
We have no idea if this was a part of the worship which Jacob observed or not.
This is the first drink offering found in the Bible; and drink offerings are offered up in the Levitical offerings.
Whether this is water (representing the water of the Word), blood (representing the spiritual death of Jesus Christ
on the cross) or wine (representing the blessings in life), we are not told.
Genesis 35:14d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâçake (נָסַך׃)
[pronounced naw-SAHK]
|
to pour, to pour out, to make a
libation; to cause to pour out, to
cause to make a drink offering
|
3rd person masculine
singular, Hiphil imperfect
|
Strong’s #5258
BDB #650
|
The NET Bible: The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh)
is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing
oil, but of other elements as well.
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
with the 3rd person
feminine singular suffix
|
Strong’s #5920,
#5921 BDB #752
|
shemen (שֶמֶן)
[pronounced SHEH-men]
|
fat, oil
|
masculine singular noun
|
Strong’s #8081
BDB #1032
|
Translation: ...and then he poured oil on it.
Again, this is something which will be proscribed in the Law of Moses, but it is unclear why Jacob chose to worship
in this way. Jacob has made an offering of oil previously in Genesis 28:18–19. The oil represents God the Holy
Spirit.
We are still in Bethel. Jacob named this Bethel before, and now he will call it Bethel again.
Genesis 35:14 Then Jacob set up a pillar in the place where He spoke with him—a pillar of stone. Then he
poured a drink offering on it and then he poured oil on it. (Kukis mostly literal translation)
Genesis 35:13–14 Elohim went up from him in the place where He spoke with him. Then Jacob set up a pillar
in the place where He spoke with him—a pillar of stone. Then he poured a drink offering on it and then he poured
oil on it. (Kukis mostly literal translation)
Genesis 35:13–14 God went up from him from the place where God spoke to him. Then Jacob, to commemorate
this event, set up a pillar in that place—a pillar of stone. Then he poured a drink offering upon it and after, he
poured oil on it. (Kukis paraphrase)
——————————
And so calls Jacob a name of the place
where spoke with him there Elohim Bethel.
|
Genesis
35:15
|
Jacob called the name of the place where
Elohim spoke with him Bethel.
|
Jacob called that place Bethel, where God spoke with him.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so calls Jacob a name of the place where spoke with him there Elohim Bethel.
Targum of Onkelos And Jakob called the name of the place where the Lord bad spoken with him Beth
El.
Latin Vulgate And calling the name of that place Bethel.
Peshitta (Syriac) And Jacob called the name of the place where God spoke with him, Beth-el.
Septuagint (Greek) And Jacob called the name of the place in which God spoke with him, Bethel.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And he gave to the place where God had been talking with him, the name of Beth-el.
The Message Jacob dedicated the place where God had spoken with him, Bethel (God's-House).
Names of God Bible Jacob named the place where Elohim had spoken with him Bethel [House of God].
NIRV Jacob named the place Bethel. That's where God had talked with him.
Thought-for-thought translations; paraphrases:
Contemporary English V. After God had gone, Jacob set up a large rock, so that he would remember what
had happened there. Then he poured wine and olive oil on the rock to show that it
was dedicated to God, and he named the place Bethel. Vv. 13–14 are included for
context.
The Living Bible Jacob named the spot Bethel ("House of God"), because God had spoken to him
there.
New Century Version And Jacob named the place Bethel.
New Living Translation And Jacob named the place Bethel (which means "house of God"), because God
had spoken to him there.
Partially literal and partially paraphrased translations:
American English Bible And that's when Jacob actually named this place where God spoke to him, BethEl
(House of God).
Translation for Translators Jacob named that place Bethel, which means 'house of God,' because God had
spoken to him there.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob called the name of the place there that God spoke with him, Bethel (House
of God).
Ferar-Fenton Bible Jacob also called the name of that place where God spoke with him God's House.
Catholic Bibles:
New American Bible (2002) Jacob named the site Bethel, because God had spoken with him there.
New RSV So Jacob called the place where God had spoken with him Bethel.
Jewish/Hebrew Names Bibles:
exeGeses companion Bible ...and Yaaqov calls the name of the place
Elohim worded with him, Beth El.
Kaplan Translation Jacob had named the place where God had spoken to him Beth El (God's Temple).
Orthodox Jewish Bible And Ya'akov called the shem of the makom where Elohim spoke with him, Beit- El.
Restored Names Version And Ya'aqob called the name of the place where Elohiym spoke with him, Bayith-El..
The Scriptures 1998 And Yaʽaqo called the name of the place where Elohim spoke with him, Bĕyth Ěl.
Expanded/Embellished Bibles:
Kretzmann’s Commentary And Jacob called the name of the place where God spake with him, Bethel. This
was his confession of his trust in the Word and promise of God, which is the rod
and the staff of all believers during their pilgrimage on earth.
NET Bible® Jacob named the place [Called the name of the place. In view of the previous
naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name
through an official ritual marking the fulfillment of the vow. This place now did
become Bethel, the house of God.] where God spoke with him Bethel [The name
Bethel means "house of God" in Hebrew.].
Literal, almost word-for-word, renderings:
Concordant Literal Version And calling is Jacob the name of the place where the Elohim spoke with him, Beth-El.
Darby Translation And Jacob called the name of the place where God had talked with him, Beth-el.
NASB So Jacob named the place where God had spoken with him, Bethel [I.e. the house
of God].
World English Bible Jacob called the name of the place where God spoke with him "Bethel."
Young’s Updated LT And Jacob calls the name of the place where God spoke with him Bethel.
The gist of this verse: Jacob again named this place Bethel, which means House of God.
Genesis 35:15
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qârâʾ (קָרָא)
[pronounced kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7121
BDB #894
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
mâqôwm (מָקוֹם)
[pronounced maw-KOHM]
|
place, situated; for a soldier, it
may mean where he is stationed;
for people in general, it would be
their place of abode (which could
be their house or their town)
|
masculine singular noun
with the definite article
|
Strong’s #4725
BDB #879
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
dâbar (דָּבַר)
[pronounced dawb-VAHR]
|
to speak, to talk [and back with
action], to give an opinion, to
expound, to make a formal
speech, to speak out, to
promise, to propose, to speak
kindly of, to declare, to proclaim,
to announce
|
3rd person masculine
singular, Piel perfect
|
Strong’s #1696
BDB #180
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
3rd person masculine
singular suffix
|
Strong's #854
BDB #85
|
shâm (שָם) [pronounced
shawm]
|
there; at that time, then; therein,
in that thing
|
adverb of place
|
Strong’s #8033
BDB #1027
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
with the definite article
|
Strong's #430
BDB #43
|
Bêyth-ʾêl (אֵל בֵּית)
[pronounced bayth-AYHL]
|
house of God; transliterated
Bethel
|
masculine proper noun
|
Strong’s #1008
BDB #110
|
Translation: Jacob called the name of the place where Elohim spoke with him Bethel.
At least twice, Jacob is said to name this place (Genesis 28:9 35:15).
Again, Bethel is House of God.
Jacob also named this place House of God when traveling in the other direction, to leave Canaan for Paddan-aram.
The times which God appeared to Jacob will be given next time.
We have been studying Genesis 35, and God guided Jacob and his family back to Bethel and then God appeared
to Jacob once again in Bethel. When studying Genesis, I am not at all surprised at God appearing to Abraham
many times. However, it indeed surprises me how many times God appeared to Jacob, who is clearly no spiritual
giant. Given what we know about the patriarchs, we might have supposed that God might have avoided meeting
Jacob altogether.
This ought to give all of us a great deal of confidence in the grace of God. The faith that Abraham revealed is
difficult for me to relate to. The cynicism and self-centeredness of Jacob—well, quite frankly, that is more my
speed. Yet God still worked with Jacob and God blessed him; despite the fact that Jacob never seemed to get
fully onboard with God’s program. He had good days and perhaps even some good weeks and months; but so
much of what we have studied (and will study) indicates Jacob was mostly concerned about himself.
Genesis 35:15 Jacob called the name of the place where Elohim spoke with him Bethel. (Kukis mostly literal
translation)
Genesis 35:15 Jacob called that place Bethel, where God spoke with him. (Kukis paraphrase)
Translation is A Voice in the Wilderness. Quotation marks added.
|
As has been noted before, Jacob’s biography, although quite extensive, does not fully explain each life
experience.
|
God’s 6 Appearances to Jacob
|
Scripture
|
Text/Commentary
|
(1) Jacob first meets God in Luz (Bethel), while on his way out of Canaan. He was aware of the spiritual
inheritance promised to his father and grandfather, but he clearly did not have a full understanding of it.
|
Gen 28:10–11 And Jacob went out from Beer-sheba
and went toward Haran. And he came to a certain
place and stayed there all night, because the sun had
set. And he took one of the stones of that place and
put it at his head, and he lay down in that place to
sleep.
|
Jacob here is on the run from Esau. His cover story
is, he is going to Paddan-aram to find a wife, but the
real problem is, Esau wants to kill him because he had
cheated Esau.
This first appearance occurs while Jacob is moving to
Paddan-aram.
|
Gen 28:12 And he dreamed, and behold, a ladder
was set up on the earth, and its top reached to the
heavens; and behold the angels of God were
ascending and descending on it.
|
The first thing that Jacob sees in his dream are angels
traveling between heaven and earth. This angelic
travel is a common thread running through Scripture.
|
Gen 28:13–15 And behold, Jehovah stood above it
and said: “I am Jehovah the God of Abraham your
father and the God of Isaac; the land on which you are
lying I give to you and your seed. And your seed shall
be as the dust of the earth; you shall spread abroad to
the west and the east, to the north and the south; and
in you and in your Seed all the families of the earth
shall be blessed. Behold, I am with you and will keep
you wherever you go, and will bring you back to this
land; for I am not forsaking you until I have done what
I have spoken to you.”
|
God identifies Himself to Jacob and reiterates a
promise previously made to Abraham and to Isaac.
God adds that Jacob’s seed would be scattered
throughout the earth. The implication here appears to
be more than Jacob just occupying a great deal of
land.
God promises to bring Jacob back to the Land of
Promise.
|
There is an interesting parallel here. Abraham was led into the land, and Isaac was kept in the land. However,
God allowed Jacob to leave the Land of Promise and then return many years later. This would happen to the
people of Israel as well. Now, note the promise that God makes to Jacob above. God tells Jacob that his
descendants would be spread abroad into other countries in other places. This would be an appropriate
promise for Jacob, as he is leaving the land as well.
|
Gen 28:16–17 And Jacob awoke from his sleep and
said, Surely Jehovah is in this place, and I did not
realize it. And he was afraid and said, “How awesome
is this place! This is none other than the house of God,
and this is the gate of Heaven!”
|
Jacob, when he wakes up, is quite amazed at his
experience. Because of the angels and the sight of
God, Jacob designates this place at the gate of
heaven.
|
Gen 28:18–19 And Jacob arose early in the morning,
and took the stone that he had put at his head, set it
up as a pillar, and poured oil on top of it. And he
called the name of that place Bethel; but the name of
that city had formerly been Luz.
|
Jacob names this place Bethel, which means House
of God. He will name this place Bethel again 20+
years later.
|
(2) Jacob has spent 20 years in Paddan-aram working for his Uncle Laban, and God directs him to return
to Canaan.
|
Gen 31:1–2 Now Jacob heard the words of Laban's
sons, saying, “Jacob has taken away all that was our
father's, and from what was our father's he has
acquired all this wealth.” And Jacob saw the
countenance of Laban, and behold, it was not toward
him as before.
|
This is about year 19 or 20 for Jacob living and
working in Paddan-aram. Since Laban began to pay
Jacob, Laban and his sons were unhappy with the end
results. They believed Jacob was enjoying too much
profit.
|
Gen 31:3 And Jehovah said to Jacob, “Return to the
land of your fathers and to your kindred, and I will be
with you.”
|
The means by which God speaks to Jacob is possibly
given to us later.
Ultimately, it is God Who will determine when Jacob
returns to Israel just as it is God who determines when
the Jews are to be regathered to Israel.
|
Gen 31:4–5 So Jacob sent and summoned Rachel
and Leah to the field, to his flock, and said to them, “I
see your father's countenance, that it is not toward me
as before; but the God of my father has been with me.
|
Jacob confers with his wives regarding his next move.
God has told Jacob to return to the Land of Promise;
so he now presents this to his wives.
|
Gen 31:6–9 And you know that with all my strength I
have served your father. Yet your father has deceived
me and changed my wages ten times, but God has not
allowed him to do evil to me.
|
This is a summary of what has been happening over
a period of several years. Jacob is providing a
rationale for leaving, and his wives are aware of how
their father has treated Jacob.
|
Gen 31:6–9 If he said thus: ‘The speckled shall be
your wages,’ then all the flocks bore speckled. And if
he said thus: ‘The streaked shall be your wages,’ then
all the flocks bore streaked. So God has taken away
the livestock of your father and given them to me.
|
Jacob complains about the treatment from his father-in-law. He recognizes that God provided him with the
increase. This is Jacob speaking in retrospect, and he
does not credit his own goofy scheme for producing
the kinds of offspring which would belong to him.
Jacob understands this because God told him that is
what has been happening (vv. 12–13).
|
Gen 31:10 And it happened, at the time when the
flocks were in heat, that I lifted up my eyes and saw in
a dream, and behold, the rams which mounted the
flocks were streaked, speckled, and spotted.
|
This is probably the dream referenced in v. 3. The
dream is presented in much more detail in vv. 10–13.
The subject matter seems quite different until we get
to the final sentence.
|
Gen 31:11 And the Angel of God spoke to me in a
dream, saying, ‘Jacob.’ And I said, ‘Here am I.’
|
What we read here appears to be a more detailed
view of Genesis 31:3.
|
Gen 31:12–13 And He said, ‘Lift up your eyes now
and see, all the rams which mount the flocks are
streaked, speckled, and spotted; for I have seen all
that Laban is doing to you. I am the God of Bethel,
where you anointed the pillar and where you vowed a
vow to Me. Now arise, get out of this land, and return
to the land of your kindred.’ ”
|
God tells Jacob that He has overseen the breeding of
the sheep on Jacob’s behalf. God has not allowed
Laban to cheat Jacob. He identifies Himself and tells
Jacob to return to the Land of Promise.
|
(3)Jacob sees the angels and then wrestles with God in Mahanaim. God renames Jacob Israel. This is the
night before he meets up with his brother Esau again.
|
Gen 32:1–2 So Jacob went on his way, and the
angels of God met him. And when Jacob saw them,
he said, “This is the camp of God. And he called the
name of that place Mahanaim.” Mahanaim means two
camps.
|
Jacob here has left Paddan-aram, but he is about to
meet Esau, whom he had done wrong to 20 years
previous. It is interesting that Jacob encounters
angels at least twice. Here, there is no reason to
understand this as a reference to God.
|
Gen 32:22–23 And he arose that night and took his
two wives, his two maidservants, and his eleven sons,
and crossed over the ford of Jabbok. He took them,
sent them over the brook, and sent over what he had.
|
This and the next chapter are somewhat confusing
because, in one chapter, he appears to be hiding his
wives and children on one side of the river; but in the
next, he is with his wives when approach Esau.
|
Gen 32:24–25 And Jacob was left alone; and a Man
wrestled with him until the dawn began to rise. And
when He saw that He did not prevail against him, He
touched the socket of his hip; and the socket of
Jacob's hip was out of joint as He wrestled with him.
|
Jacob is continually at odds with various people (Esau
and Laban), as well as with God. Jacob’s life has
been wrestling against God, and he refused to bend
his will to God as his grandfather Abraham had.
Jacob appears to change his mind about where his
wives are relative to him after this wrestling match.
|
Gen 32:26 And He said, “Let Me go, for the dawn has
risen.” But he said, “I will not let You go unless You
bless me!”
|
Jacob here holds God to His promises, despite his
seemingly constant struggle against God.
The wrestling match is real; but it represents what
Jacob has being doing all of his life with regards to
God.
|
Gen 32:27–28 And He said to him, “What is your
name?” And he said, “Jacob.” And He said, “Your
name shall no longer be called Jacob, but Israel; for
you have persevered with God and with men, and
have prevailed.”
|
We as believers in Christ, despite our many setbacks,
are also encouraged by God to hold God to His
promises to us. God can be held to His promises no
matter how many times we fail Him.
|
Gen 32:29–30 And Jacob asked, saying, “Please tell
me Your name.” And He said, “Why is it that you ask
about My name?” And He blessed him there. And
Jacob called the name of the place Penuel: “For I have
seen God face to face, and my soul is delivered.”
|
Perhaps God is saying to Jacob, “You have been
wrestling against Me all of your life, and you don’t
know Who I am?”
Penuel means the face of God. Jacob knew that he
had been wrestling with God.
|
(4)After Jacob’s sons kill the men of Shechem, God directs Jacob to go south to Bethel.
|
Gen 35:1 And God said to Jacob, “Arise, go up to
Bethel and dwell there; and make an altar there to the
Mighty God, who appeared to you when you fled from
the face of Esau your brother.”
|
God associates Jacob fleeing Shechem to his fleeing
from his brother Esau.
|
Gen 35:2–3 And Jacob said to his household and to
all who were with him, “Put away the foreign gods that
are among you, purify yourselves, and change your
garments. Let us arise and go up to Bethel; and I will
make an altar there to the Mighty God, who answered
me in the day of my distress and has been with me in
the way which I have gone.”
|
Recall that when Jacob left the Land of Promise, he
said, “If God will be with me, and keep me in this way
that I am going, and give me bread to eat and clothing
to put on, so that I return to my father's house in
peace, then Jehovah shall be my God.”
|
Gen 35:4 So they gave Jacob all the foreign gods
which were in their hands, and the earrings which
were in their ears; and Jacob hid them under the
terebinth tree which was by Shechem.
|
Two of Jacob’s sons killed all the men of a village (due
to one of them raping their sister) and they took
captive all of their women and children. This means
that those women would have various figurines that
they would worship.
Throughout the Old and New Testaments, the Bible is
very specific about the God we worship. He is never
presented as generic. Nowhere in the Bible do we
find the verse: “You worship your God, I worship my
God; it’s all good; they are the same God.”
|
Gen 35:5 And they journeyed, and the terror of God
was upon the cities all around them, and they did not
pursue the sons of Jacob.
|
The people of the land feared Jacob and his family,
which gave Jacob safe passage in the land.
|
Gen 35:6–7 So Jacob came to Luz (which is Bethel),
in the land of Canaan, he and all the people with him.
And he built an altar there and called the place El
Bethel, because there God had revealed Himself to
him when he fled from the face of his brother.
|
Jacob would offer up an animal sacrifice on the altar
and he would explain his relationship to God and his
grandfather’s relationship to God. This was how some
people received the gospel in this era.
El-Bethel means God of the House of God.
|
(5)God again appears to Jacob in Bethel.
|
Gen 35:9–10 And God appeared to Jacob again,
when he came out of Paddan, and blessed him. And
God said to him, “Your name is Jacob; your name
shall not be called Jacob anymore, but Israel shall be
your name.” And He called his name Israel.
|
God reiterates His promises to Jacob; promises
originally made to Abraham.
God again changes Jacob’s name to Israel.
|
Gen 35:11–12 God also said to him: I am God
Almighty. Be fruitful and multiply. A nation and a
company of nations shall proceed from you, and kings
shall come forth from your loins. The land which I
gave Abraham and Isaac I give to you; and to your
seed after you I give this land.”
|
God first tells Jacob to go to Bethel and then He
speaks to Jacob in Bethel, a separate appearance.
This is somewhat tricky and has already been
discussed.
There would be several nations which came from the
Jewish people (Israel, Samaria, Judah, Judæa,
Modern Israel and future Israel).
|
Gen 35:13 And God ascended from him in the place
where He had spoken with him.
|
This verse in particular suggests that this is another
appearance made by God to Jacob.
Unlike most of the times that God speaks to Jacob in
dreams, this appears to be face to face, as God
ascends from him.
|
Gen 35:14–15 And Jacob set up a pillar in the place
where He had spoken with him, a pillar of stone; and
he poured a drink offering on it, and he poured oil on
it. And Jacob called the name of the place where God
had spoken with him, Bethel.
|
Jacob then honors God, memorializing the fact that
God spoke with him there.
|
(6)God appears to Jacob in Beersheba, allowing him to move to Egypt during the famine.
|
Gen 46:1–2 So Israel took his journey with all that he
had, and came to Beer-sheba. And he offered
sacrifices to the God of his father Isaac. And God
spoke to Israel in the visions of the night, and called
out, “Jacob! Jacob!” And he said, “Here am I.”
|
This next appearance comes sometime later, with a lot
of narrative concerning Joseph coming in between.
Beersheba is in the southern desert of Canaan (called
the Negev).
|
Gen 46:3–4 And He said, “I am the Mighty God, the
God of your fathers. Do not fear to go down to Egypt,
for I will make of you a great nation there. I will go
down with you into Egypt, and I will arise to bring you
back. And Joseph shall put his hand on your eyes.”
|
Jacob again is being guided by God out of the Land of
Promise once again; but with assurances that God
would bring him back.
Joseph putting his hand on Jacob’s eyes suggests that
he will close Jacob’s eyes after he dies.
|
Gen 46:5–6 And Jacob arose from Beer-sheba; and
the sons of Israel carried their father Jacob, their little
ones, and their wives, in the wagons which Pharaoh
had sent to carry him. So they took their livestock and
their possessions which they had acquired in the land
of Canaan, and came into Egypt, Jacob and all his
seed with him.
|
Leaving the land of promise, particularly so late in life,
was difficult for Jacob. However, Joseph sent a
limousine to pick him up.
At God’s direction, Jacob responds by going down to
Egypt from Beer-sheba.
|
Apparently, I was quite impressed that God appeared to Jacob so many times, so I essentially did this doctrine
twice.
|
I believe this to be an accurate recounting of Jacob’s meetings with God.
|
The people of Israel were removed from the land under the 5th Stage of National Discipline in 586 b.c.; and they
returned 70 years later. Then, the Jews were removed from the Land of Promise in a.d. 70, for a much longer
period of time. Although some Jews have gathered in Israel today, this is not the regathering which God has
promised them (Isaiah 11:10–12 Jer. 30:3–4 Ezekiel 36:22–28 37:12 38:8).
Interestingly enough, Jacob’s life parallels these exiles. He leaves the land for a period of time (20 years) because
of his problems with Esau; and then, he returns to the land. Then again, as the head of a family, he will lead his
family out of Israel to Egypt during the famine. The people of Israel will not return for another 400 years, when
Moses leads them out of Egypt. We will set up the parallels in a doctrinal table.
A Map of Jacob’s Travels from Paddan-Aram to Bethel (and Beyond); from Reading Through the Bible;
accessed July 14, 2015. The lime green line would be Esau coming up to meet Jacob. The red line is Jacob
coming down from Paddan-aram (way off the map to the northeast). Jacob’s movement corresponds with the
order and chronology of Genesis.
The map shows us where Jacob travels, having left Paddan-aram (he is the red line); and later to Bethel, where
God names him Israel once again and gave him a very remarkable blessing. The green line is his brother Esau
coming up to meet him at the Jabbok River.
Upon Jacob’s return to the Land of Promise, God has appeared to him in Mahanaim (as the One Who wrestled
with him and renamed him Israel); in Shechem (telling him to go down to Bethel); and again in Bethel. All of God
appearances to Jacob have already been studied.
At some point, Esau would join up with Jacob, west of the Jordan and they would live in close proximity for a time.
This probably took place after Isaac died (Isaac’s death will be recorded in this chapter).
——————————
Rachel Gives Birth to a Son and then Dies
And so they journey from Bethel and so he is
still a distance of the earth to enter Ephrath-ward. And so is giving birth Rachel and so
she is in hard labor in her giving birth.
|
Genesis
35:16
|
They journeyed from Bethel and it is still a
distance of land to enter into Ephrath. Rachel
[begins to] give birth, but she is in hard labor
in her giving birth.
|
They all journeyed from Bethel, but the distance of Ephrath was still a lot. However, Rachel began to give
birth, and she is in a difficult labor.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so they journey from Bethel and so he is still a distance of the earth to enter
Ephrath-ward. And so is giving birth Rachel and so she is in hard labor in her giving
birth.
Targum of Onkelos And they proceeded from Beth El; and there was yet much space of provision land
in the coming to Ephrath and Rahel travailed, and had hard labour in her birth.
Latin Vulgate And going forth from thence, he came in the spring time to the land which leadeth
to Ephrata: wherein when Rachel was in travail,...
Peshitta (Syriac) And they journeyed from Bethel, and continued until they came within the distance
of a mile from the entrance to Ephrath; and Rachel travailed, and she had hard
labor while she was being delivered.
Septuagint (Greek) (And Jacob journeyed from Bethel, and pitched his tent beyond the tower of Gader,)
and it came to pass when he drew near to Habratha, to enter into Ephratha, Rachel
labored in childbirth; and she had hard labor.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English So they went on from Beth-el; and while they were still some distance from Ephrath,
the pains of birth came on Rachel and she had a hard time.
Easy English Then Jacob and those with him left Bethel. They were still not near Ephrath. Rachel
had bad pains because she would soon have a baby.
Easy-to-Read Version Jacob and his group left Bethel. Just before they came to Ephrath (Bethlehem),
Rachel began giving birth to her baby.
Good News Bible (TEV) Jacob and his family left Bethel, and when they were still some distance from
Ephrath, the time came for Rachel to have her baby, and she was having difficult
labor.
The Message They left Bethel. They were still quite a ways from Ephrath when Rachel went into
labor--hard, hard labor.
Names of God Bible Jacob's [Israel's] Sons
Then they moved on from Bethel. When they were still some distance from Ephrath,
Rachel went into labor and was having severe labor pains.
NIRV Rachel and Isaac Die
They moved on from Bethel. Ephrath wasn't very far away when Rachel began to
have a baby. She was having a very hard time of it.
New Simplified Bible After that they moved from Bethel. When there was still some distance to go to
Ephrath, Rachel went into labor. She had severe labor pains.
Thought-for-thought translations; paraphrases:
Common English Bible Benjamin's birth and Rachel's death
They left Bethel, and when they were still some distance from Ephrath, Rachel went
into hard labor.
Contemporary English V. Jacob and his family had left Bethel and were still a long way from Ephrath, when
the time came for Rachel's baby to be born.
The Living Bible Leaving Bethel, he and his household traveled on toward Ephrath (Bethlehem). But
Rachel's pains of childbirth began while they were still a long way away.
New Berkeley Version They moved on from Bethel and still some distance from Ephrath [Ephrathah or
Ephratah, the earlier name for Bethlehem (Genesis 48:7 Ruth 4:11). In Micah 5:2,
Bethlehem-ephratah.], Rachel felt the birth pangs.
New Century Version Rachel Dies Giving Birth
Jacob and his group left Bethel. Before they came to Ephrath, Rachel began giving
birth to her baby, but she was having much trouble. When Rachel's nurse saw this,
she said, "Don't be afraid, Rachel. You are giving birth to another son." V. 17 is
included for context.
New Life Version Then they traveled from Bethel. When there was still a long way to go before
coming to Ephrath, Rachel began to give birth. She suffered much pain.
New Living Translation The Deaths of Rachel and Isaac
Leaving Bethel, Jacob and his clan moved on toward Ephrath. But Rachel went into
labor while they were still some distance away. Her labor pains were intense.
Partially literal and partially paraphrased translations:
American English Bible [Well, after DeborAh died], Jacob left BethEl and pitched his tent beyond the tower
of Gader. And as they were getting close to ChabRatha, on their way to EphRatha,
RachEl had birth pains and then went into hard labor.
Beck’s American Translation Benjamin is Born
They moved away from Bethel and were still some distance from Ephrath when
Rachel started giving birth to a child and was having a difficult labor.
International Standard V Rachel Dies in Childbirth
Later, they set out from Beth-el. While still a long way [Lit. a distance of land] from
Ephrathah, Rachel started to have trouble giving birth.
New Advent (Knox) Bible Bethel was the name he gave to the place, and when he left it, in the spring, he
journeyed into the country that lies towards Ephrata [`In the spring, he journeyed';
the Hebrew text here has a different meaning, `It was still some way for him to
travel'.]. Here Rachel was in travail, and the difficult labour she had was
endangering her life; but the midwife said to her, Do not be afraid; this time, too,
thou wilt give birth to a son. Vv. 15 and 17 are included for context.
Today’s NIV The Deaths of Rachel and Isaac
35:23-26pp -- 1Ch 2:1-2
Then they moved on from Bethel. While they were still some distance from Ephrath,
Rachel began to give birth and had great difficulty.
Translation for Translators Rachel died as Benjamin was born
Jacob and his family left Bethel and traveled south toward Ephrath town. When they
were still some distance from Ephrath, Rachel began to have severe childbirth
pains.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear They journeyed from Bethel. In coming to Ephratah, there was still some land when
Rachel begat and begat harder.
Conservapedia They traveled from Bethel, and they were still a short distance from Ephrathah.
Rachel entered labor, and had a difficult labor.
Ferar-Fenton Bible He afterwards marched from there, and had gone some distance into the country
towards Ephrathah, when Rachel was taken in labour, and the childing went hard
with her ;...
HCSB Rachel's Death
They set out from Bethel. When they were still some distance from Ephrath, Rachel
began to give birth, and her labor was difficult.
Lexham English Bible The Death of Rachel
Then they journeyed from Bethel. And {when they were still some distance} from
Ephrath, Rachel went into labor. And she had hard labor.
NIV – UK The deaths of Rachel and Isaac
Then they moved on from Bethel. While they were still some distance from Ephrath,
Rachel began to give birth and had great difficulty.
Catholic Bibles:
Christian Community (1988) They moved on from Bethel and were still some distance from Ephrath when Rachel
gave birth and the delivery was very difficult.
The Heritage Bible And they pulled up from Bethel, and there was still a little distance of land to come
to Ephrath; and Rachel bore, bearing in hard labor.
New American Bible (2011) Jacob's Family.
Then they departed from Bethel; but while they still had some distance to go to
Ephrath, Rachel went into labor and suffered great distress.
New Jerusalem Bible They left Bethel, and while they were still some distance from Ephrath, Rachel went
into labour, and her pains were severe.
New RSV Then they journeyed from Bethel; and when they were still some distance from
Ephrath, Rachel was in childbirth, and she had a difficult labour.
Revised English Bible They moved from Bethel, and when there was still some distance to go to
Ephrathah, Rachel went into labour and her pains were severe.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Then they traveled on from Beit-El, and while there was still some distance to go
before arriving in Efrat, Rachel went into labor, and she had great difficulty with it.
exeGeses companion Bible And they pull stakes from Beth El;
and there is still a bit of land to come to Ephrath:
and Rachel births and she has hard birth.
ebrew Names Version They traveled from Beit-El. There was still some distance to come to Efrat, and Rachel
travailed. She had hard labor.
Kaplan Translation They moved on from Beth El, and were some distance [About half a mile (Maasoth
Binyamin 10). It was to the north of Ephrath or Bethlehem.] from Ephrath
[Bethlehem (Genesis 35:19). See Genesis 48:7. Also see 1 Samuel 17:12, Micah
5:1, Psalms 132:6, Ruth 1:2, 4:11, 1 Chronicles 2:24. It is 5 miles south of
Jerusalem, and 16 miles from Bethel.] when Rachel began to give birth. Her labor
was extremely difficult.
Orthodox Jewish Bible And they journeyed from Beit-El; and there was still a space of ha'aretz to get to
Ephratah; and Rachel travailed, and she had hard labor.
The Scriptures 1998 Then they set out from Bĕyth Ěl. And it came to be, when there was but a little
distance to go to Ephrath, that Raḥĕl began to give birth, and had great difficulty
giving birth.
Expanded/Embellished Bibles:
The Amplified Bible And they journeyed from Bethel and had but a little way to go to Ephrath
[Bethlehem] when Rachel suffered the pangs of childbirth and had hard labor.
Bullinger’s Companion Bible And they journeyed from Bethel; and there was but a little way to come to Ephrath
(= fertility): and Rachel travailed, and she had hard labor.
The Expanded Bible Jacob and his group [LThey] ·left [departed from] Bethel. ·Before they came to [or
While still some distance from] Ephrath [Cnear Bethlehem four miles south of
Jerusalem; 35:19], Rachel began giving birth to her baby [Land had hard labor], but
she was having ·much trouble [hard labor]. A portion of v. 17 is included for context.
Kretzmann’s Commentary Verses 16-20
The Death of Rachel
And they journeyed from Bethel, since Jacob's vow was now fulfilled and his
thanksgiving completed; and there was but a little way to come to Ephrath, they
were still a certain distance from the town afterward known as Bethlehem, which
they had probably tried to reach in time; and Rachel travailed, and she had hard
labor, the anguish and the throes of a hard birth were upon her. Her wish at the time
of Joseph's birth was fulfilled, but, after a quiescent period of seventeen years, she
suffered even unto death.
NET Bible® They traveled on from Bethel, and when Ephrath was still some distance away [Heb
"and there was still a stretch of the land to go to Ephrath."], Rachel went into labor
[Normally the verb would be translated "she gave birth," but because that obviously
had not happened yet, it is better to translate the verb as ingressive, "began to give
birth" (cf. NIV) or "went into labor."] - and her labor was hard.
The Voice After that, they all traveled on from Bethel. While still a long way from Ephrath,
Rachel began having labor pains, and it was a hard labor.
Literal, almost word-for-word, renderings:
Concordant Literal Version And journeying is Jacob from Beth-El, and it comes to be still some distance over
land to come to Ephrath. And bearing is Rachel, and hard is she having it in her
bearing.
Darby Translation And they journeyed from Bethel. And there was yet a certain distance to come to
Ephrath, when Rachel travailed in childbirth; and it went hard with her in her
childbearing.
Emphasized Bible Then brake they up from Beth-el, and it came to pass when there was yet a stretch
of country, to enter into Ephrath, that Rachel was in childbirth, and had hard-labour
in her child-birth.
English Standard V. – UK The Deaths of Rachel and Isaac
Then they journeyed from Bethel. When they were still some distance [Or about two
hours' distance] from Ephrath, Rachel went into labour, and she had hard labour.
Green’s Literal Translation And they pulled up stakes from Bethel. And there was yet a length of land to come
to Ephrath. And Rachel bore; and she had hard labor in her bearing.
NASB Then they journeyed from Bethel; and when there was still some distance to go to
Ephrath, Rachel began to give birth and she suffered severe labor [Lit had difficulty
in her giving birth].
New European Version The Deaths of Rachel and Isaac
They travelled from Bethel. There was still some distance to come to Ephrath, and
Rachel travailed. She had hard labour.
New King James Version Death of Rachel
Then they journeyed from Bethel. And when there was but a little distance to go to
Ephrath, Rachel labored in childbirth, and she had hard labor.
Webster’s Bible Translation And they journeyed from Beth-el; and there was but a little way to come to Ephrath:
and Rachel travailed, and she had hard labor.
World English Bible They traveled from Bethel. There was still some distance to come to Ephrath, and
Rachel travailed. She had hard labor.
Young’s Updated LT And they journey from Bethel, and there is yet a kibrath of land before entering
Ephratha, and Rachel bears, and is sharply pained in her bearing.
The gist of this verse: Rachel, during their journey from Bethel, goes into a hard labor.
Genesis 35:16a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâçaʿ (נָסַע)
[pronounced naw-SAHĢ]
|
to pull up [stakes], to pull out, to
break camp and move out, to set
out, to journey, to march, to
depart; to bend a bow
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #5265
BDB #652
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
Bêyth-ʾêl (אֵל בֵּית)
[pronounced bayth-AYHL]
|
house of God; transliterated
Bethel
|
masculine proper noun
|
Strong’s #1008
BDB #110
|
Translation: They journeyed from Bethel...
The family of Jacob is on the road again. They were at Bethel, where Jacob built an altar and poured both oil and
a drink libation over it. No time frame is given for their remaining in Bethel.
Genesis 35:16b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
kiberâh (כִּבְרָה)
[pronounced kihb-RAW]
|
distance, measure, length
|
feminine singular
construct
|
Strong’s #3530
BDB #460
|
ʾerets (אֶרֶץ)
[pronounced EH-rets]
|
earth (all or a portion thereof),
land, territory, country, continent;
ground, soil; under the ground
[Sheol]
|
feminine singular noun
with the definite article
|
Strong's #776
BDB #75
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance; to attain
|
Qal infinitive construct
|
Strong’s #935
BDB #97
|
ʾEpherâthâh (אֶפְרָתָה)
[pronounced ehfe-RAW-thaw]
|
ash heap; a place of fruitfulness;
transliterated Ephrathah
|
proper singular noun;
location or person
|
Strong’s #672
BDB #68
|
This is also spelled ʾEpherâth (חּאֶפְרָת) [pronounced ehfe-RAWTH].
|
This generally refers to a place and it may be identical to Bethlehem (or it is a general area where Bethlehem
is located—see Micah 5:1). This is a place near Bethel where Rachel died and was buried. This can also be
a woman’s name (1Chronicles 2:19, 50 4:4).
|
Translation: ...and it is still a distance of land to enter into Ephrath.
Apparently, they were determined to come to Ephrath, but they were quite a distance out from there.
Here the vocabulary, the geography and the author's personal experience are all intertwined. They are traveling
south from Bethel, west of the mountains and this comes from the viewpoint and memory of a very young man,
Joseph. The Emphasized Bible puts it this way: ...when there was yet a stretch of country to enter into Ephrath.
Kiberâh (כִּבְרָה) [pronounced kihb-RAW] probably means little and it is used in conjunction with a measurement,
usually with a distance. Although its exact meaning is unclear, it seems to indicate a short distance (not because
I want to interpret that way; this is from BDB pg. 460). Because of the NASV rendering of some distance, some
commentators believe that there is a second Ephrath (Bethlehem) found here. Whereas there is no problem that
two different places have the same name, that just doesn't appear to be the case here.
There is the familiar word here ʾerets (אֶרֶץ) [pronounced EH-rets], which is translated land, earth, and, in this
case distance, country, ground. This is the famous word used in conjunction with the promised land and with
Genesis 1:1 when God created the heavens and the earth. We know because of 1Samuel 10:2 that we are in the
country or the area of Benjamin, which is on the West side of the mountains. Just over the mountains, east from
where they are, is Ephrath (or, Bethlehem).
The Geneva Bible: The Hebrew word signifies as much ground as one can cover from resting point
to resting point, which is taken for half a days journey.
Genesis 35:16c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
yâlad (יָלַד)
[pronounced yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #3205
BDB #408
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qâshâh (קָשָה)
[pronounced kaw-SHAWH]
|
to have hard labor in birth
|
3rd person feminine
singular, Piel imperfect
|
Strong’s #7185
BDB #904
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yâlad (יָלַד)
[pronounced yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
Qal infinitive construct
with the 3rd person
feminine singular suffix
|
Strong’s #3205
BDB #408
|
Translation: Rachel [begins to] give birth, but she is in hard labor in her giving birth.
Rachel is pregnant and she begins to give birth, but she is experiencing a very difficult labor.
Rachel has had difficulty becoming pregnant, and, so far, has only given birth to one child, Joseph. She had gone
through many human viewpoint solutions to this: (1) she gave her maid as a surrogate mother to Jacob; (2) she
tried sexual stimulates; and (3) she blamed Jacob when she was not having any more children after Joseph. We
will see here that her remaining not pregnant kept her alive all of these years.
Genesis 35:16 Then [= and so] they journeyed from Bethel. When [= and so] they were still some distance from
Ephrath, [and so] Rachel went into labor, and [so] she had hard labor. (ESV; and so’s inserted)
Genesis 35:16 They journeyed from Bethel and it is still a distance of land to enter into Ephrath. Rachel [begins
to] give birth, but she is in hard labor in her giving birth. (Kukis mostly literal translation)
Genesis 35:16 They all journeyed from Bethel, but the distance of Ephrath was still a lot. However, Rachel began
to give birth, and she is in a difficult labor. (Kukis paraphrase)
As is found throughout Jacob’s writings (or section of Genesis), we have no idea why he is leaving Bethel and
moving to Bethlehem-ephrath. There are a lot of details that Jacob tends to leave out.
Here, Rachel is pregnant for the second time, and this is apparently a difficult pregnancy.
Recall that Rachel did not give birth at first; and she even designated her personal maid as her surrogate (Genesis
30:1–8). After her personal maid gave birth, Rachel later became pregnant with Joseph (Genesis 30:22–25). This
was the time that Jacob became to talk about leaving Laban’s ranch.
If all of this is in roughly chronological order, then fewer than 17 years have passed since Jacob and company left
Laban’s ranch (Genesis 37:2). Doing the math, Reuben would have been around 26 or 27 in Genesis 37, so the
sons of Jacob in the time that we are studying them are in their teens and early 20's.
——————————
And so he is in her hard labor and so says to
her the midwife, “Fear not for now this to
you a son.”
|
Genesis
35:17
|
And so it is, during her hard labor that the
midwife said to her, “Fear not, because now
this [is] a son for you.”
|
And it came to pass during her hard labor that the midwife said to her, “Do no be afraid, because this is
a son you are giving birth to.”
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he is in her hard labor and so says to her the midwife, “Fear not for now this
to you a son.”
Targum of Onkelos And it was in the hardness of her travail that the midwife said to her, Fear not, for
this also is to thee a male child.
Latin Vulgate By reason of her hard labour, she began to be in danger, and the midwife said to
her: Fear not, for thou shalt have this son also.
Peshitta (Syriac) And it came to pass, when she was in hard labor, the midwife said to her, Fear not;
for this one also is a son for you.
Septuagint (Greek) And it came to pass in her hard labor, that the midwife said to her, Be of good
courage, for you shall also have this son.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And when her pain was very great, the woman who was helping her said, Have no
fear; for now you will have another son.
Easy English She was suffering in her pain. The nurse who was helping at the birth spoke to her.
She said, `Do not be afraid. Now you will have another son.'
Easy-to-Read Version But Rachel was having much trouble with this birth. She was having great pain.
Rachel’s nurse saw this and said, “Don’t be afraid Rachel. You are giving birth to
another son.”
Good News Bible (TEV) When her labor pains were at their worst, the midwife said to her, "Don't be afraid,
Rachel; it's another boy."
Names of God Bible During one of her pains, the midwife said to her, "Don't be afraid! You're having
another son!"
NIRV The woman who helped her saw that she was having problems. So she said to
Rachel, "Don't be afraid. You have another son."
New Simplified Bible When one of her pains hit, the midwife said: »Do not be afraid. You have another
son!«
Thought-for-thought translations; paraphrases:
Contemporary English V. She was having a rough time, but the woman who was helping her said, "Don't
worry! It's a boy."
The Living Bible After a very hard delivery, the midwife finally exclaimed, "Wonderful-another boy!"
New Berkeley Version She was in hard labor when the midwife said to her, “Have no fear, for this too is a
son for you.”
New Century Version Jacob and his group left Bethel. Before they came to Ephrath, Rachel began giving
birth to her baby, but she was having much trouble. When Rachel's nurse saw this,
she said, "Don't be afraid, Rachel. You are giving birth to another son." V. 16 is
included for context.
New Life Version And while she was suffering, the woman who was helping her said to her, "Do not
be afraid. For now you have another son."
New Living Translation After a very hard delivery, the midwife finally exclaimed, "Don't be afraid-you have
another son!"
Partially literal and partially paraphrased translations:
American English Bible And it was while she was in hard labor that the midwife told her: 'Don't worry, you're
going to have this son!'
Beck’s American Translation When she was in hard labor, the midwife told her, “Don’t be afraid! Here’s another
boy for you!”
International Standard V While she was suffering due to her difficult labor, the midwife told her, "Don't fear!
You're going to have another son."
Today’s NIV And as she was having great difficulty in childbirth, the midwife said to her, "Don't
despair, for you have another son."
Translation for Translators When her pain was the most severe, the ◂midwife/woman who helped her to give
birth► said to Rachel, "Do not be afraid, because now you have given birth to
another son!"
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear When she begat harder, the midwife said to her, "Fear not, this son is also for you."
Ferar-Fenton Bible ...but when she was delivered with hard labour, the midwives said to her, " Be not
down-hearted, for this child is a son."
Lexham English Bible And {when her labor was the most difficult} the midwife said to her, "Do not be afraid
{for you have another son}."
NIV – UK And as she was having great difficulty in childbirth, the midwife said to her, `Don't
despair, for you have another son.'
Catholic Bibles:
Christian Community (1988) When she was in great pain the midwife said to her, “Courage! For now you will
have another son.”
The Heritage Bible And it was, when she was in hard labor bearing, that the midwife said to her, Fear
not; you shall bear this son also.
New American Bible (2002) When her pangs were most severe, her midwife said to her, "Have no fear! This
time, too, you have a son."
New American Bible (2011) When her labor was most intense, the midwife said to her, "Do not fear, for now you
have another son."
New Jerusalem Bible When her labour was at its hardest, the midwife said to her, 'Do not worry, this is
going to be another boy.'
Revised English Bible While they were on her, the midwife said, "Do not be afraid, for this is another son
for you."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible While she was undergoing this hard labor, the midwife said to her, "Don't worry, this
is also a son for you."
exeGeses companion Bible And so be it, in her hard birthing,
the accoucheuse says to her,
Awe not; you have this son also.
JPS (Tanakh—1985) When her labor was tat its hardest, the midwife said to her, “Have no fear, for it is
another boy for you.”
Kaplan Translation When her labor was at its worst, the midwife said to her, 'Don't be afraid. This one
will also be a son for you.' See Genesis 30:24.
Orthodox Jewish Bible And it came to pass, when she was in hard labor, that the meyaledet (midwife) said
unto her, Fear not; thou shalt have this ben also.
Expanded/Embellished Bibles:
The Amplified Bible When she was in hard labor, the midwife said to her, Do not be afraid; you shall
have this son also.
Kretzmann’s Commentary And it came to pass, when she was in hard labor, that the midwife said unto her,
Fear not; thou shalt have this son also. That was intended as a word of comfort to
Rachel, in the midst of her intense suffering, for it told her that her wish had been
granted by the Lord.
NET Bible® When her labor was at its hardest, the midwife said to her, "Don't be afraid, for you
are having another son [The episode recalls and fulfills the prayer of Rachel at the
birth of Joseph (Gen 30:24): "may he add" another son.]."
The Voice And when the labor pains were most intense, the midwife tried to comfort her.
Rachel's Midwife: Don't be afraid. You're going to have another son.
Literal, almost word-for-word, renderings:
Concordant Literal Version And coming is it, as she has it hard in her bearing, then saying to her is the midwife,
"You must not fear, for this, moreover, is a son for you!"
Darby Translation And it came to pass when it went hard with her in her childbearing, that the midwife
said to her, Fear not; for this also is a son for thee.
English Standard Version And when her labor was at its hardest, the midwife said to her, "Do not fear, for you
have another son."
Green’s Literal Translation And it happened, when she had hard labor in her bearing, even the midwife said to
her, Do not fear, for this also is a son for you.
God’s Truth (Tyndale) And they departed from Bethel, and when he was but a field breadth from Ephrath,
Rahel began to travail. And in travailing she was in peril. And as she was in pains
of her labor, the midwife said unto her: fear not, for you shall have this son also.
V. 16 is included for context.
NASB When she was in severe labor the midwife said to her, "Do not fear, for now you
have another son."
World English Bible It happened that, when she was in hard labor, that the midwife said to her, "Don't
be afraid, for now you will have another son.
Young’s Updated LT And it comes to pass, in her being sharply pained in her bearing, that the midwife
says to her, “Fear not, for this also is a son for you.”
The gist of this verse: When Rachel is at the most intense portion of her labor, her midwife assures her
that she should not fear and that she will give birth to a son.
Genesis 35:17a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
qâshâh (קָשָה)
[pronounced kaw-SHAWH]
|
to [cause to] make hard [stiff], to
harden [the neck]; to be
obstinate [stubborn, obstinate,
stubborn, pig-headed, self-willed]; to make [a yoke] heavy;
to make [something] difficult
[severe, burdensome]
|
Hiphil infinitive construct
with the 3rd person
feminine singular suffix
|
Strong’s #7185
BDB #904
|
The NET Bible: The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The
contrast is with the previous Piel: there "she had hard labor," and here, "her labor was at its hardest." Failure
to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yâlad (יָלַד)
[pronounced yaw-LAHD]
|
to give birth, to bear, to be born,
to bear, to bring forth, to beget
|
Qal infinitive construct
with the 3rd person
feminine singular suffix
|
Strong’s #3205
BDB #408
|
Translation: And so it is, during her hard labor...
Rachel is suffering in difficult labor. It is clear to all that this is quite difficult for her.
Genesis 35:17b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר)
[pronounced aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
yâlad (יָלַד)
[pronounced yaw-LAHD]
|
a midwife; one giving aid to a
woman in giving birth
|
feminine singular, Piel
participle
|
Strong’s #3205
BDB #408
|
ʾal (אַל) [pronounced al]
|
no, not; nothing; none; neither,
nor; do not, let not [with a verb];
let there not be [with an
understood verb];
|
adverb of negation;
conjunction of
prohibiting, dehorting,
deprecating, desire that
something not be done
|
Strong’s #408
BDB #39
|
yârêʾ (יָרְא) [pronounced
yaw-RAY]
|
to fear, to be afraid; to fear-respect, to reverence, to have a
reverential respect
|
2nd person feminine
singular, Qal imperfect
|
Strong’s #3372
BDB #431
|
Translation: ...that the midwife said to her, “Fear not,...
She is possibly delivering breech. The midwife, the woman assisting her in this birth, tells her not to fear.
Genesis 35:17c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
kîy (כִּי) [pronounced
kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
gam (גַם) [pronounced
gahm]
|
also, furthermore, in addition to,
as well; even, moreover
|
adverb
|
Strong’s #1571
BDB #168
|
zeh (זֶה) [pronounced
zeh]
|
here, this, this one; thus;
possibly another
|
masculine singular
demonstrative adjective
|
Strong’s #2088,
2090 (& 2063)
BDB #260
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 2nd
person feminine singular
suffix
|
No Strong’s #
BDB #510
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
|
Strong’s #1121
BDB #119
|
Translation: ...because now this [is] a son for you.”
The midwife announces that she is having a son. We do not know whether this occurs and she has almost
delivered the child; or if the midwife is simply thinking that this must be a male-child, because the birthing is so
difficult. The former seems most likely, as Rachel will live long enough to give birth and to name her
son—although this may be a few minutes or an hour that she lives after giving birth.
Rachel is being encouraged in this birth, which further suggests that the birth is difficult.
Genesis 35:17 And so it is, during her hard labor that the midwife said to her, “Fear not, because now this [is] a
son for you.” (Kukis mostly literal translation)
Genesis 35:17 And it came to pass during her hard labor that the midwife said to her, “Do no be afraid, because
this is a son you are giving birth to.” (Kukis paraphrase)
——————————
And so he is in a departing of her soul (for
she died), and so she calls his name Ben-oni; and his father have called to him
Benjamin.
|
Genesis
35:18
|
And so it is, when her soul departed (for she
died), she called his name Ben-oni; but his
father named him Benjamin.
|
With her dying breath, Rachel names her son Ben-oni. However, his father named him Benjamin.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he is in a departing of her soul (for she died), and so she calls his name
Ben-oni; and his father have called to him Benjamin.
Targum of Onkelos And it was in the going forth of her soul, for death came upon her, that she called
his name The son of my woe: but his father called him Benjamin.
Jerusalem targum And there was a space, as much ground, to come unto Ephrath; and Rahel
travailed, and had hard labour in her birth . . . But his father called him in the
language of the sanctuary, Benjamin.
Latin Vulgate And when her soul was departing for pain, and death was now at hand, she called
the name of her son Benoni, that is, the son of my pain: but his father called him
Benjamin, that is, the son of the right hand.
Peshitta (Syriac) And it came to pass, as her soul was departing and she was dying, she called the
child’s name Bar-kebai (the Son of My Sorrow); but his father called him Benjamin
(the Son of My Right Hand).
Septuagint (Greek) And it came to pass in her giving up the ghost (for she was dying), that she called
his name, The son of my pain; but his father called his name Benjamin.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And in the hour when her life went from her for death came to her, she gave the
child the name Ben-oni: but his father gave him the name of Benjamin.
Easy English Rachel did not stay alive. As she was dying, she called her son Benoni. But his
father called him Benjamin.
The Message With her last breath, for she was now dying, she named him Ben-oni (Son-of-My-Pain), but his father named him Ben-jamin (Son-of-Good-Fortune).
New Simplified Bible Rachel was dying! With her last breath she named her son Ben-oni (Son of My
Sorrow), but his father named him Benjamin (Son of My Right Hand).
Thought-for-thought translations; paraphrases:
Common English Bible As her life faded away, just before she died, she named him Ben-oni [Or my
suffering son], but his father named him Benjamin [Or right-hand son or strong son].
Contemporary English V. Rachel was at the point of death, and right before dying, she said, "I'll name him
Benoni." But Jacob called him Benjamin.
New Century Version Rachel gave birth to the son, but she herself died. As she lay dying, she named the
boy Son of My Suffering, but Jacob called him Benjamin [This name means
"right-hand son" or "favorite son."].
New Life Version As Rachel's soul was leaving, for she died, she gave him the name Benoni. But his
father gave him the name Benjamin.
New Living Translation Rachel was about to die, but with her last breath she named the baby Ben-oni
(which means "son of my sorrow"). The baby's father, however, called him Benjamin
(which means "son of my right hand").
Partially literal and partially paraphrased translations:
American English Bible Then, as she was giving up her life (she was dying), she named him BenOni (Son
of My Pain); but his father named him BenJamin (Son of My Right Hand).
Beck’s American Translation As her life was going—she wa dying—she called him Benoni [“Son of Wailing”], but
his father called him Benjamin [“Son of My Right hand” or “Son of Good Luck”].
International Standard V Just before she died [Lit. As her soul was departing while she was dying], Rachel
called her son's [Lit. called his] name Ben-oni [The Heb. name Ben-oni means child
of my pain], but his father Jacob [The Heb. lacks Jacob] named him Benjamin [The
Heb. name Benjamin means child of my right hand].
New Advent (Knox) Bible But her life was ebbing away in her pangs; she saw that she was close to death,
and called her son Benoni, the child of my distress. His father's name for him was
Benjamin, the child of his right hand.
Today’s NIV As she breathed her last--for she was dying--she named her son Ben-Oni. But his
father named him Benjamin.
Translation for Translators But she was dying, and with her last breath she said, "Name him Benoni," which
means 'son of my sorrow,' but his father named him Benjamin, which means 'son
of my right hand.'
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear When her soul was proceeding in dying, she called his name Benoni (son of vice),
but his father called him Benjamin (son of right).
Conservapedia And it happened, as Rachel was on the point of death (for she died in childbirth),
she named the boy Ben-Oni. But his fther named him Benjamin. In Hebrew, "son
of my right hand." Rachel wanted to call him "son of sorrow."
Ferar-Fenton Bible But she breathing out her life - for she was dying - named him Son-of-my-Anguish
[Ben-omi], but his father called him Benjamin [Son of my right hand].
HCSB With her last breath-for she was dying-she named him Ben-oni [= Son of My
Sorrow], but his father called him Benjamin [= Son of the Right Hand].
Lexham English Bible And it happened [that] when her life was departing (for she was dying), she called
his name Ben-Oni. But his father called him Benjamin.
NIV, ©2011 As she breathed her last-for she was dying-she named her son Ben-Oni [Ben-Oni
means son of my trouble.]. But his father named him Benjamin [Benjamin means
son of my right hand].
Catholic Bibles:
Christian Community (1988) And as she breathed her last—for she was dying—she called him Benoni (which
means: son of my pain), but his father named him Benjamin.
New American Bible (2002) With her last breath - for she was at the point of death-she called him Ben-oni; his
father, however, named him Benjamin. Ben-oni: means either "son of my vigor" or,
more likely in the context, "son of affliction." Benjamin: "son of the right hand." This
may be interpreted to signify a son who is his father's help and support, but more
likely its original meaning was "southerner." In the Hebrew idiom, the south lies to
one's right hand, and Benjamin was the southernmost of the Rachel tribes.
New American Bible (2011) With her last breath-for she was at the point of death-she named him Ben-oni;* but
his father named him Benjamin. Ben-oni: means either "son of my vigor" or, more
likely in the context, "son of affliction." Benjamin: "son of the right hand," meaning
a son who is his father's help and support.
New Jerusalem Bible At the moment when she breathed her last, for she was dying, she named him
Ben-Oni. His father, however, named him Benjamin.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible But she died in childbirth. As she was dying she named her son Ben-Oni [son of my
grief], but his father called him Binyamin [son of the right hand, son of the south].
exeGeses companion Bible And so be it,
as her soul departs - for she dies
she calls his name Ben Oni
- and his father calls him Ben Yamin.
JPS (Tanakh—1985) But as she breathed her last—for she was dying—she named him Ben-oni
[Understood as “son of my suffering (or, strength).”]; but his father called him
Benjamin [I.e., “son of the right hand,” or “son of the south.”].
Kaplan Translation She was dying, and as she breathed her last, she named the child Ben-oni (My
Sorrow's Son). His father called him Benjamin [Binyamin in Hebrew, literally 'son of
the right.' Some interpret this as 'son of the right hand,' meaning a son of strength
(Ramban). Others state that it means 'son of the south,' since Benjamin was the
only son born in the Holy Land, which is to the south of Aramaea (Rashi; Sefer
HaYashar p.96). There is also an opinion that it is the same as ben yamim, son of
days, or son of old age (Rashi; Rashbam; Tzava'ath Binyamin 1:6; Philo, De
Nominum Mutatione 3:92).].
Orthodox Jewish Bible And it came to pass, as her nefesh was in departing, (for she died) that she called
shmo Ben-Oni (Son of Affliction); but aviv called him Binyamin.
Restored Names Version And so it was as her soul was departing (for she died) that she called his name Ben-Owniy and his father called him Binyamiyn.
The Scriptures 1998 And it came to be, as her life was going out – for she died – that she called his
name Ben-Oni. But his father called him Binyamin.
Expanded/Embellished Bibles:
Bullinger’s Companion Bible And it came to pass, as her soul was in departing (= ebbing away or failing [42:28.
Song 5:6]. In Ezek 7:10 rendered "gone forth"; Ex.23:26. In Ezek 26 :18 rendered
"departure"), {for she died} that she called his name Benoni (= son of my sorrows):
but his father called him Benjamin. (= Son of my right hand. The word rendered
sorrow is a Homonym, the other meaning being "strength" and is so rendered in
Gen.49:3, Deut. 26:14, Hos.9:4. This Homonym is the basis of Jacob's change of
Benjamin's name).
The Expanded Bible Rachel gave birth to the son, but she herself died. As she lay dying, she named the
boy ·Son of My Suffering [Ben-oni], but Jacob called him Benjamin [C"son of my
right hand/the south"]..
Kretzmann’s Commentary And it came to pass, as her soul was in departing (for she died), that she called his
name Benoni (son of my pain); but his father called him Benjamin (son of the right
hand, son of fortune or prosperity). The text plainly indicates a life of the soul after
the death of the body. In spite of his grief over the death of his beloved wife, Jacob's
joy over this son of his old age could not be suppressed.
NET Bible® With her dying breath [Heb "in the going out of her life, for she was dying." Rachel
named the child with her dying breath.], she named him Ben-Oni [The name
Ben-Oni means "son of my suffering." It is ironic that Rachel's words to Jacob in
Gen 30:1, "Give me children or I'll die," take a different turn here, for it was having
the child that brought about her death.]. But his father called him Benjamin instead
[The disjunctive clause is contrastive.] [His father called him Benjamin. There was
a preference for giving children good or positive names in the ancient world, and
"son of my suffering" would not do (see the incident in 1Chronicles 4:9-10), because
it would be a reminder of the death of Rachel (in this connection, see also D.
Daube, "The Night of Death," HTR 61 [1968]: 629-32). So Jacob named him
Benjamin, which means "son of the [or "my"] right hand." The name Benjamin
appears in the Mari texts. There have been attempts to connect this name to the
resident tribe listed at Mari, "sons of the south" (since the term "right hand" can also
mean "south" in Hebrew), but this assumes a different reading of the story. See J.
Muilenburg, "The Birth of Benjamin," JBL 75 (1956): 194-201.].
Syndein/Thieme And it came to pass, as her soul was in departing (for she died) that she called his
name Ben-Oni {name means 'son of my sorrow'}. But his father called him
Benjamin {name means 'son of the right hand' (the hand of honor)}.
The Voice But as her life slipped away, just before she died, Rachel named her son Ben-oni,
but his father decided to call him Benjamin instead.
Literal, almost word-for-word, renderings:
Concordant Literal Version And coming is it, when forth fares her soul (for she died), that she is calling his
name Ben-oni. Yet his father calls his name Benjamin.
Context Group Version As her life { soul } was departing ( for she died ), she named him Ben-oni: but his
father called him Benjamin.
Green’s Literal Translation And it happened, when her soul was going forth (for she died) even she called his
name Benoni. But his father called him Benjamin.
God’s Truth (Tyndale) Then as her soul was departing, that she must die: she called his name Ben Oni.
But his father called him Ben Jamin.
Third Millennium Bible And it came to pass as her soul was in departing (for she died), that she called his
name Benoni [that is, The son of my sorrow], but his father called him Benjamin
[that is, The son of the right hand].
World English Bible It happened, as her soul was departing (for she died), that she named him Ben-oni,
but his father named him Benjamin.
Young’s Updated LT And it comes to pass in the going out of her soul (for she died), that she calls his
name Ben-Oni; and his father called him Benjamin.
The gist of this verse: With her dying breath, Rachel names her son Ben-oni; but Jacob renames the son
Benjamin.
Genesis 35:18a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
Without a specific subject and object, the verb hâyâh often means and it will come to be, and it will come to
pass, then it came to pass (with the wâw consecutive). It may be more idiomatically rendered subsequently,
afterwards, later on, in the course of time, after which. Generally, the verb does not match the gender whatever
nearby noun could be the subject (and, as often, there is no noun nearby which would fulfill the conditions of
being a subject).
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yâtsâʾ (יָצָא)
[pronounced yaw-TZAWH]
|
to go out, to come out, to come
[go] forth; to rise; to flow, to gush
up [out]; [of money:] to be
expended, laid out, spent;
promulgated; outgoing [end of a
time period]
|
Qal infinitive construct
|
Strong's #3318
BDB #422
|
nephesh (נֶפֶש)
[pronounced NEH-fesh]
|
soul, life, living being; breath;
mind; desire, volition; will
|
feminine singular noun
with the 3rd person
feminine singular suffix
|
Strong’s #5315
BDB #659
|
Translation: And so it is, when her soul departed...
Rachel dies during childbirth or shortly after it. Her death will occur when her soul departs.
The NET Bible aptly describes this, with her dying breath. So, she has given birth, but the labor was so difficult
that she is dying soon after giving birth.
Genesis 35:18b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
kîy (כִּי) [pronounced
kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
mûwth (מוּת)
[pronounced mooth]
|
to die; to perish, to be destroyed;
to be put to death; to die
prematurely [by neglect of wise
moral conduct]
|
3rd person feminine
singular, Qal perfect
|
Strong's #4191
BDB #559
|
Translation:...(for she died),...
This clearly tells us that she has died.
It is ironic that, Rachel said that she would die, if she did not produce another son; and yet, she has given birth
and she passes on.
Genesis 35:18c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qârâʾ (קָרָא)
[pronounced kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7121
BDB #894
|
shêm (שֵם) [pronounced
shame]
|
name, reputation, character;
fame, glory; celebrated; renown;
possibly memorial, monument
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8034
BDB #1027
|
Benʾôwnîy (בֶּןאוֹנִי)
[pronounced behn-oh-NEE]
|
son of my sorrow; transliterated
Ben-oni, Benoni
|
masculine singular
proper noun
|
Strong’s #1126 &
#206 BDB #122
|
Translation: ...she called his name Ben-oni;...
We will assume that Rachel (rather than her midwife) names this infant. She knows that she has given birth to
a boy.
V. 18 (so far): And so it is, when her soul departed (for she died), she called his name Ben-oni;... With her dying
breath, she names her son.
God knew the condition of Rachel’s body and that giving birth was quite difficult for her. Therefore, most of
Jacob’s children are born from his other wife and from their two personal maids. In this way, Jacob was able to
enjoy his relationship with Rachel, his right woman, for a maximum amount of time.
Genesis 35:18d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾâb (אָב) [pronounced
awbv]
|
father, both as the head of a
household, clan or tribe; founder,
civil leader, military leader
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #1 BDB #3
|
qârâʾ (קָרָא)
[pronounced kaw-RAW]
|
to call, to proclaim, to read, to
call to, to call out to, to
assemble, to summon; to call, to
name [when followed by a
lâmed]
|
3rd person masculine
singular, Qal perfect
|
Strong's #7121
BDB #894
|
When followed by a lâmed, as it is here, it means to give a name to.
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
Bineyâmîyn (בִּנְיָמִין)
[pronounced bin-yaw-MEEN]
|
transliterated Benjamin, it means
son of [my] right hand
|
masculine proper noun
|
Strong’s #1144
BDB #122
|
Spelled here Bineyâmîn (בִּנְיָמִן) [pronounced bin-yaw-MIN].
|
Translation: ...but his father named him Benjamin.
Authorship Discussion Part II: In this verse we come upon another clue to authorship and to a most marvelous
word: the first word in the Hebrew dictionary is ʾâb (אָב) [pronounced awbv] and it means father. Throughout the
portion of Scripture that Jacob wrote, we find the word father (over)used in Genesis 34 for Hamor, the father of
Shechem; and in Genesis 31 for Isaac. Not once in the several chapters that Jacob wrote do we find the word
father applied to himself. However, here Jacob is called father. The word was obviously in his vocabulary, but
he never used it of himself. The Hebrew word can mean father, grandfather or ancestor. So Jacob would not
have seen himself in that light. He was the son of Isaac. However, this new author looked upon Jacob as father.
This is one place in this narrative which suggests that Joseph could have been the author. Jacob does not refer
to himself as father, but Joseph, who would have been quite young when his mother died and his younger brother
was born, would have seen Jacob as his father and the naming of the child would have made an impression upon
Joseph.
It is possible that Jacob began this chapter and Joseph completed it. The problem with this theory is, there is no
simple transition verse (prior to this verse) which would suggest a change of authors. A new author could have
begun the text in the middle of v. 22, but there is really no place prior to this in Genesis 35 where this would make
sense.
Regarding the transmission of text, we have no idea how this occurred. Writing did exist in some areas during
this time; but did it exist in Canaan? That we do not know. Remember when Abraham bought the grave site, the
business transaction was carried out before many witnesses, suggesting that there was no deed recorded, but
that these men and their memories of the agreement made was the recorded deed.
Could this portion of Scripture been originally written by Jacob, recounted to his favorite son Joseph, who carried
it with him in his soul? Joseph could have made some slight changes here and there, occasionally adding his own
sensibilities to the text (like referring to Jacob as his father).
And, whereas in the previous chapters we have many mentions of Bildah, Leah and Zilpah, Jacob's other wives,
they are not mentioned again other than in an incestuous event between Reuben and Bildah, and their names
come up in a list of the sons of Jacob. Their deaths are not recorded nor does this author mention one more item
of interest about these three women. Jacob had a lot to say about all of them and each is mentioned over a half-dozen times by Jacob. However, this author mentions only one wife of Jacob, and that is Rachel; along with
Rachel's last son, Benjamin.
Again, we do not know how the text was transmitted (I believe by word of mouth from father to son; and I believe
that it was memorized); and we do not know if one author (Joseph) may have modified the narratives of another
author (Jacob).
Quite frankly, I feel like I have missed something in this chapter, something which would give me greater insight
into this topic (although not necessarily a definitive outcome).
Genesis 35:18 And so it is, when her soul departed (for she died), she called his name Ben-oni; but his father
named him Benjamin. (Kukis mostly literal translation)
Genesis 35:18 With her dying breath, Rachel names her son Ben-oni. However, his father named him Benjamin.
(Kukis paraphrase)
Let’s discuss the child born here. Benjamin is in many ways a type of Christ. He was born in Bethlehem-Ephrath,
as was our Lord, and his life is associated with the death of another. Rachel died that Benjamin might live.
Benjamin was given two names. His mother, at her death, named him Ben-oni, which means son of my sorrow,
which gives us one aspect of our Lord. He suffered the penalty for our sins. He was despised and forsaken of
men, a man of sorrows and acquainted with grief and like one from whom men hide their face. He was despised,
and we did not esteem Him (Isaiah 53:3). Jacob named him Benjamin, which means son of my right hand. The
Lord said to my Lord [God the Father said to God the Son], “Sit at My right hand, until I place Your enemies
beneath Your feet.” (Matthew 22:44 Psalm 110:1).
Ben-oni means son of my sorrow, referring to Rachel's difficult labor. In dying grace, some of us know that this
is the end of our lives, which is very possible in Rachel's case. Benjamin means son of my right hand, which, as
C.I. Scofield points out, is a shadow of the function of the two advents of Jesus Christ. The son of my sorrow is
the humanity of Jesus Christ, bearing our sins, paying the penalty for our iniquity (Isaiah 53:3 reads: He was
despised and forsaken of men, a man of sorrows and acquainted with grief; and like one from whom men hide
their face, He was despised and we esteemed Him not). This interpretation is based upon a Hebrew homonym
that most translators agree upon. The Son of my right hand refers to His return at the end of the tribulation; the
second advent, the judge the world and to cull out the unbelievers from the face of the earth, executing judgement
as God's right hand (Mark 14:62 reads: Jesus said, "...You will see the Son of Man sitting at the right hand of
power and coming with the clouds of heaven." See also Psalm 110:1 Dan. 7:13 Mark 16:19).
Benoni means son of my sorrow. Delivery was quite painful and Rachel died from giving birth.
Jacob changes the name slightly—perhaps not wanting to remember the death of lovely Rachel every time he
called his son by name—so he names his son Benjamin, which means Yah [Jehovah] has built up.
God made some tremendous promises to Abraham, Isaac and Jacob; and now, it appears that He is going to fulfill
these promises, as Jacob has a very large family with so many sons—a family which God has built up.
Benjamin is a type of Christ. He emphasizes the two natures of Jesus Christ, human and divine.
|
Benjamin is a Type of Christ
|
The Historical Narrative
|
Jesus Christ and His Death
|
Rachel suffers hard labor and dies. Genesis 35:16–18
|
Jesus Christ faces excruciating pain and suffering,
and then pays for our sins on the cross, after which He
dies physically.
|
From her death comes life (Benjamin is born).
Genesis 35:18
|
For God has not destined us for wrath, but to obtain
salvation through our Lord Jesus Christ, who died for
us so that whether we are awake or asleep we might
live with him. (1Thess. 5:9–10; ESV)
|
Benjamin is born on the way to Bethlehem. Genesis
35:19
|
Jesus is born in Bethlehem. Matthew 2:1.
|
Benjamin is born, his mother dies; his birth is
associated with death. Genesis 35:17–19
|
King Herod, upon hearing of the birth of the King of
the Jews, made attempts to locate this child to kill him.
In this, Jesus’ birth was associated with death.
Matthew 2:1–8, 12–15
|
Benjamin is first named Benoni by his mother, which
name means a son of my sorrow. Genesis 35:18
|
Jesus Christ is the Suffering Servant in Isaiah 53. He
was...a man of sorrows (Isaiah 53:3). See also
Matthew 26:38.
|
The mother names Benjamin. The name she gives
him emphasizes his weakness. His mother dies, a
sign of his mortality. Genesis 35:18
|
Mary is the mother of Jesus’ humanity. Jesus Christ
is fully human. In this, He is just like us (but without a
sin nature).
|
Benjamin is renamed Benjamin by his father, which
means, the son of my right hand, the son of my
strength (power). Jacob continues to live, a type of
God the Father. Benjamin is a type of God the Son.
Genesis 35:18
|
Jesus Christ is the Son on God’s right hand (Hereafter
shall the Son of man sit on the right hand of the power
of God. —Luke 22:69; KJV).
|
The father names Benjamin; the name emphasizes his
strength. Genesis 35:18
|
Jesus Christ is the Son of God.
|
From his mother came Benjamin’s weakness; from his
father came his strength. Genesis 35:17–19
|
Jesus is fully human, from His mother; and
undiminished Deity from His Father.
|
Rachel says that she will die if she does not bear
another son to Jacob. Genesis 30:1
|
We would be lost (suffer death and separation from
God), without Jesus Christ.
|
Rachel dies, that her son might live. Genesis 35:18
|
Jesus Christ must die that we will live. Romans 5:6
For while we were still weak, at the right time Christ
died for the ungodly.
|
Jacob will erect a pillar over her grave, which pillar is
still there at the time this gloss was added, which is
perhaps 500 years later (Joshua would have added
this fact). Genesis 35:20
|
A pillar is a memorial to one’s death. Our pillar in the
Church Age is the Eucharist, where we remember our
Lord in the eating of the bread and the drinking of the
cup.
|
Obviously, from the human point-of-view, Benjamin must be included in this narrative, as he is the 12th son of
Jacob. However, he is included in this chapter by God the Holy Spirit because he is a type of Christ.
|
A related topic here is Typology (HTML) (PDF) (WPD). This is one of the truly amazing topics of Scripture.
|
Speaking of Typology, Jacob (or Israel, the man) is a type of Israel, the nation. Don’t forget that God renamed
Jacob, Israel.
|
The Parallels Between Jacob the Man and Israel the Nation
|
Jacob
|
Nation Israel
|
Jacob is born with clear advantages. His father is
related to the True God and his father is quite wealthy.
|
The nation Israel begins with clear advantages. They
begin as a nation being led by God. Furthermore,
Israel will inhabit a land whose houses they did not
build and land which they had not cultivated.
Deut. 6:11 Joshua 24:13
|
Jacob, however, chooses to do things his own way.
He spends much of his time scheming to attain this or
that thing.
|
The nation Israel chose, on many occasions, to go
their own way. Although there are examples of this
throughout Scripture, the book of Judges seems to be
dedicated to this theme.
|
He tried to seize the spiritual birthright by deception.
Jacob’s incorrect approach to his birthright caused him
to be sent out of the Land of Promise.
|
Israel, because of their incorrect approach to their
birthright, were sent out of the Land of Promise in
586 b.c.
|
Jacob remained outside of the land a fairly long time
for a man (20 years).
|
Israel remained outside of the land a fairly long time
for a nation (70 years).
|
Jacob returned to the Land of Promise with high hopes
and great promise.
|
Israel returned to the land with high hopes and great
promise.
|
Jacob never really attained the promise of his
birthright; the remainder of his life was mixed with
regards to success.
|
Israel never really attained to her promise as a nation;
the rest of her time in the land was mixed with regards
to success.
|
Jacob never attained the grace orientation of
Abraham.
|
Israel never became an independent nation because
it was unable to handle that level of success.
|
Jacob was later sent out of the land, with his family;
and they were to remain out of the land for many
generations.
|
Israel was later exiled from the land in a.d. 70; and
they remained outside of the land for many centuries.
|
All in all, Jacob was the heir to such promise, but was
never able to attain to that promise.
|
All in all, Israel was the heir to such promise, but was
never able to attain that promise.
|
This may help to explain why (nation) Israel is called Israel and not Abraham.
|
Insofar as I know, this is a unique observation.
|
As an aside, there are some who try to ignore the plain text of Isaiah 53 and say that this is not about Jesus Christ.
If you know anything about our Lord’s purpose for coming to this earth and His dying for us on the cross, you
cannot read Isaiah 53 without understanding that this is our Lord. What confuses some people is, there are two
authors to any Scripture: there is the human author and there is the Holy Spirit. In the passage that we just
studied, Jacob (the supposed author; and it might be Joseph) is simply giving us a narrative of the birth of
Benjamin and telling us what happened. It is highly unlikely that the author had any idea that Benjamin is a type
of Christ. However, when we look at the 5 or so parallels above, it is clear that Benjamin here is presented as a
type of Christ, with an emphasis upon His work on the cross. That would be God the Holy Spirit. You can have
the exact same set of words, and the human author is conveying one set of facts with these words; and, at the
same time, God the Holy Spirit is teaching something on an entirely different level. To understand more about
this, see the Dual Authorship of Scripture (HTML) (PDF) (WPD).
These are excerpts from an excellent treatise by David H. Linden (accessed January 3, 2015).
|
Certainly, we might find a reasonable explanation as to what Isaiah 53 is about, but it is hard to deny that the
thrust of this chapter is to reveal the work and suffering of our Lord Jesus Christ.
|
Isaiah 53 by David H. Linden
|
We should be very careful to see who is speaking! In Isaiah 42:1-7, it is the Father speaking, with one verse
narrated by the prophet. In Isaiah 49, the prophet reports the words of Christ and the Father to each other! In
Isaiah 50, I think it is Christ alone who is speaking in the entire song. In Isaiah 52, 53 Christ does not speak,
rather God and men combine to sing His praise.
In the last great song, the five stanzas change speakers:
● It begins with the Father speaking of His Servant,
● and switches to Israel expressing its own unbelief,
● but suddenly they speak with understanding of the Servant's mission.
● Then Isaiah the prophet speaks.
● Then Isaiah speaks of the Father's purpose in Christ's suffering and resurrection, with the final words, like
the beginning, coming from the Father.
|
It is my opinion that not even in the gospels do we come across an explanation of the cross that exceeds this
part of Isaiah in clarity. The Gospels speak primarily of what happened; Isaiah spoke of the purpose of the
Servant's work.
The Servant's death was substitutionary. Note how representative it is; it is He for us:
● He took up our infirmities
● He carried our sorrows
● He was pierced for our transgressions
● He was crushed for our iniquities
● Punishment that brought us peace was upon Him
● By His wounds we are healed
● The Lord laid on Him the iniquity of us all.
|
Here I must repeat Isaiah's words because there is more than one crucial perspective on Christ's work. Some
evangelicals today will admit one element of Christ's work and deny another.
The Servant's death is atoning. This means it has special reference to our sin. Earlier it was for us, now I am
saying it was because of our sin. But this makes no sense unless the intention is that Christ takes the
consequences of our sin in our place. We can have a substitutionary action that is not atoning, such as one
doing a task for another. The representation of Christ in the Bible is a major theme developed more in the New
Testament. But the Old Testament makes a strong connection between sin and death. Redemption is a release
from sin secured by a payment being made for it. The earlier quotations say:
● He was pierced for our transgressions
● He was crushed for our iniquities
● Punishment was upon Him [Punishment can only be for sin]
● The Lord laid iniquity on Him [The Lord did not make Him sinful, but laid on Him the guilt of iniquity, and
therefore sin's penalty]
On this theme there is more in later stanzas:
● For the transgression of my people was he stricken, vs. 8
● His life was a guilt offering, vs. 10
● He will bear their iniquities, vs. 11
● He bore the sin of many, vs. 12
|
I include this simply because, in my research, I came across those who try to say that this chapter does not
refer to Jesus Christ. If you understand dual authorship, then the fact that there might be another interpretation
of this passage does not invalidate it referring to Jesus Christ.
|
——————————
At this point in our study, Jacob is leading his family on a southern route through the land of promise, and Rachel
gives birth to Jacob’s youngest son, Benjamin. It is a difficult pregnancy and Rachel dies.
And so dies Rachel and so she is buried in
the way Ephrath-ward (she [is] Bethlehem).
And so stands up Jacob a pillar upon her
grave. She [is] a pillar of a grave of Rachel
as far as the day.
|
Genesis
35:19–20
|
Rachel died and was buried along the way to
Ephrath (the same [is] Bethlehem). Jacob
stood up a pillar over her grave. This [is] the
pillar [over] Rachel’s grave even to [this] day.
|
Rachel died and was buried along their route to Ephrath (which is known also as Bethlehem). Jacob
stood a pillar up over her grave. That same pillar stand over Rachel’s grave even to this day.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so dies Rachel and so she is buried in the way Ephrath-ward (she [is]
Bethlehem). And so stands up Jacob a pillar upon her grave. She [is] a pillar of a
grave of Rachel as far as the day.
Targum of Onkelos And Rahel died, and was buried in the way to Ephrath, which is Bethlehem. And
Jakob erected a pillar over the house of burying [Beth Keburtha.]: which is the pillar
of the tomb of Rahel unto this day.
Latin Vulgate So Rachel died, and was buried in the highway that leadeth to Ephrata, this is
Bethlehem. And Jacob erected a pillar over her sepulchre: this is the pillar of
Rachel's monument, to this day.
Peshitta (Syriac) And Rachel died, and was buried on the way to Ephrath, which is Beth-lehem. And
Jacob set up a pillar upon the grave of Rachel; that is the pillar of Rachels grave to
this day.
Septuagint (Greek) So Rachel died, and was buried in the way of the course of Ephratha, (that is,
Bethlehem.) And Jacob set up a pillar on her tomb; this is the pillar on the tomb of
Rachel, until this day.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English So Rachel came to her end and was put to rest on the road to Ephrath which is
Beth-lehem. And Jacob put up a pillar on her resting-place; which is named, The
Pillar of the resting-place of Rachel, to this day.
Easy English So Rachel died. And Jacob buried her on the way to Ephrath. (That is, Bethlehem.)
Jacob put up a column on her grave. That column on Rachel's grave was still there
when the writer wrote this down.
Easy-to-Read Version Rachel was buried on the road to Ephrath. (Ephrath is Bethlehem.) And Jacob put
a special rock on her grave to honor Rachel. That special rock is still there today.
Good News Bible (TEV) When Rachel died, she was buried beside the road to Ephrath, now known as
Bethlehem. Jacob set up a memorial stone there, and it still marks Rachel's grave
to this day.
The Message Rachel died and was buried on the road to Ephrath, that is, Bethlehem. Jacob set
up a pillar to mark her grave. It is still there today, "Rachel's Grave Stone."
NIRV So Rachel died. She was buried beside the road to Ephrath. Ephrath was also
called Bethlehem. Jacob set up a stone marker over her tomb. To this day, the
stone marks the place where Rachel was buried.
Thought-for-thought translations; paraphrases:
Common English Bible Rachel died and was buried near the road to Ephrath, that is, Bethlehem. Jacob set
up a pillar on her grave. It's the pillar on Rachel's tomb that's still there today.
Contemporary English V. Rachel was buried beside the road to Ephrath, which is also called Bethlehem.
Jacob set up a tombstone over her grave, and it is still there.
The Living Bible So Rachel died, and was buried near the road to Ephrath (also called Bethlehem).
And Jacob set up a monument of stones upon her grave, and it is there to this day.
New Berkeley Version Rachel died and was buried on the Ephrath or Bethlehem road. On her grave
Jacob erected a pillar which to this day remains the memorial pillar of Rachel’s
grave.
New Century Version Rachel was buried on the road to Ephrath, a district of Bethlehem, and Jacob set
up a rock on her grave to honor her. That rock is still there.
New Life Version So Rachel died, and was buried on the way to Ephrath (that is, Bethlehem). Jacob
set up a stone on her grave. And that is the stone of Rachel's grave to this day.
New Living Translation So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). Jacob
set up a stone monument over Rachel's grave, and it can be seen there to this day.
Partially literal and partially paraphrased translations:
American English Bible So RachEl died and was buried along the road to EphRatha (BethLehem). 20 And
Jacob erected a pillar over her tomb, [which is referred to as] The Pillar of RachEl's
Tomb to this day.
Beck’s American Translation So Rachel died and was buried on the way to Ephrath, which is Bethlehem, and
Jacob set up a stone on her grave. This is the stone that is still at Rachel’s grave
today.
New Advent (Knox) Bible So Rachel died, and was buried on the way that leads to Ephrata (the same as
Bethlehem). Over her tomb, Jacob raised a monument; it is called, to this day, the
Pillar of Rachel's Tomb.
Translation for Translators After Rachel died, she was buried alongside the road to Ephrath, which is now
called Bethlehem. Jacob set up a large stone over her grave, and it is still there,
showing where Rachel's grave is.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Rachel died and was buried in the way to Ephratah (it's Bethlehem). Jacob
stationed a memorial over her burying-place. It's the memorial of Rachel's
burying-place unto today.
Conservapedia Rachel died, and was buried on the road to Ephrathah, which is modern Bethlehem.
Jacob set up a monument on her tomb. This is the monument of the tomb of Rachel
to this day.
Ferar-Fenton Bible So Rachel died, and they buried her at Ephrathah, which is near Bethlehem, and
Jacob erected a pillar over her tomb.
HCSB So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). Jacob
set up a marker on her grave; it is the marker at Rachel's grave to this day.
Lexham English Bible And Rachel died and she was buried on the way to Ephrath (that [is], Bethlehem).
And Jacob erected a pillar at her burial site. That [is] the pillar of the burial site of
Rachel unto this day.
Catholic Bibles:
The Heritage Bible And Rachel died and was buried on the way to Ephrathah (she is Bayth Lechem)
[Ephrath means fruitfulness, and Beth Lechem (Bethlehem) means House of Food
[or Bread].]. And Ya'aqob set a pillar on her grave, that is the pillar of Rachel's
grave to this day.
New American Bible (2002) Thus Rachel died; and she was buried on the road to Ephrath (that is, Bethlehem
[Bethlehem: the gloss comes from a later tradition that identified the site with
Bethlehem, also called Ephrath or Ephratha (⇒ Joshua 15:59; ⇒ Ruth 4:11; ⇒ Micah
5:1). But Rachel's grave was actually near Ramah (⇒ Jeremiah 31:15), a few miles
north of Jerusalem, in the territory of Benjamin (⇒ 1 Sam 10:2).]). Jacob set up a
memorial stone on her grave, and the same monument marks Rachel's grave to this
day.
New American Bible (2011) Thus Rachel died; and she was buried on the road to Ephrath (now Bethlehem
[Bethlehem: the gloss comes from a later tradition that identified the site with
Bethlehem, also called Ephrath or Ephratha (Jos 15:59; Ru 4:11; Mi 5:1). But
Rachel's grave was actually near Ramah (Jer 31:15), a few miles north of
Jerusalem, in the territory of Benjamin (1 Sm 10:2).]). [Gn 48:7; 1 Sm 10:2; Mi 5:1.]
Jacob set up a sacred pillar on her grave, and the same pillar marks Rachel's grave
to this day.
New Jerusalem Bible So Rachel died and was buried on the road to Ephrath, now Bethlehem. Jacob
raised a monument on her grave, that same monument of Rachel's Tomb which is
there today.
Revised English Bible So Rachel died and was buried by the side of the road to Ephrathah, that is
Bethlehem. Over her grave Jacob set up a sacred pillar; and to this day it is known
as the Pillar of Rachel's Grave.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible So Rachel died and was buried on the way to Efrat (that is, Beit-Lechem). Ya'akov
set up a standing-stone on her grave; it is the stand-ing-stone of Rachel's grave to
this day.
exeGeses companion Bible And Rachel dies and they entomb her
in the way to Ephrath - Beth Lechem:
and Yaaqov stations a monolith on her tomb
- the monolith of the tomb of Rachel to this day.
JPS (Tanakh—1917) And Rachel died, and was buried in the way to Ephrath, which [is] Beit Lechem.
And Ya'akov set a pillar upon her grave: that [is] the pillar of Rachel's grave to this
day.
Kaplan Translation Rachel died and was buried on the road to Ephrath, now known as Bethlehem [Beth
Lechem in Hebrew, literally 'House of Bread.' It is 5 miles south of Jerusalem.].
Jacob set up a monument [Hence, the custom to place gravestones by the dead
(Bereshith Rabbah 82).] on her grave. This is the monument that is on Rachel's
grave to this very day [See 1Samuel 10:2, Jeremiah 31:15. It is a famous site even
today. The tomb is described as consisting of 11 stones, placed there by the 11
brothers, and a large stone on top, put there by Jacob (Lekach Tov; Massoth
Binyamin 10. Cf. Tosafoth, Sanhedrin 47b, s.v. KeSheYistom). A structure was built
around it in the 1700's. This is the familiar Rachel's Tomb.].
Orthodox Jewish Bible And Rachel died, and was buried on the derech to Ephratah, which is Beit- Lechem.
And Ya'akov set up a matzevah upon her kever; that is matzevet kevurat Rachel to
this day.
Restored Names Version And Rachel died and was buried on the way to Ephrathah (she is Bayth Lechem).
And Ya'aqob set a pillar on her grave, that is the pillar of Rachel's grave to this day.
The Scriptures 1998 So Raḥĕl died and was buried on the way to Ephrath, that is Bĕyth Leḥem. And
Yaʽaqo set a standing column on her grave, which is the monument of Raḥĕlʼs
grave to this day.
Expanded/Embellished Bibles:
The Amplified Bible So Rachel died and was buried on the way to Ephrath, that is, Bethlehem.
And Jacob set a pillar (monument) on her grave; that is the pillar of Rachel's grave
to this day.
Bullinger’s Companion Bible And Rachel died, and was buried in the way to Ephrath, which is Beth-lehem. (=
house of bread. Same place Christ was born Who is the Bread of Life.) And Jacob
set a pillar upon her grave (first occ. 23:4 = a sepulcher, from kabar to bury. Not
sheol, which = THE grave = hell): that is the pillar of Rachel's grave to this day.
(Well-known in the days of Samuel-1 Sam. 10:2)
The Expanded Bible Rachel was buried on the road to Ephrath, ·a district of [or which is] Bethlehem, 20
and Jacob set up a pillar on her grave. It is the pillar of Rachel's grave to this day.
Kretzmann’s Commentary And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. And
Jacob set a pillar upon her grave; that is the pillar of Rachel's grave unto this day.
So the monument was still standing in the days when Moses wrote. It was a bitter
cup of grief which Jacob had to quaff at the death of his wife, for even believers feel
the sting of death.
NET Bible® So Rachel died and was buried on the way to Ephrath (that is, Bethlehem) [This
explanatory note links the earlier name Ephrath with the later name Bethlehem.].
Jacob set up a marker [Heb "standing stone."] over her grave; it is [Or perhaps "it
is known as" (cf. NEB).] the Marker of Rachel's Grave to this day.
The Voice So Rachel died, and they buried her on the way to Ephrath (which is also known as
Bethlehem). Jacob set up a pillar to mark Rachel's tomb, and the pillar at her tomb
still stands to this day.
Literal, almost word-for-word, renderings:
Concordant Literal Version And dying is Rachel, and is being entombed on the way to Ephrath. (It is now
Bethlehem. And setting up is Jacob a monument over her tomb. It is the
monument, the tomb of Rachel, till today.
Context Group Version And Rachel died, and was buried in the way to Ephrath (the same is Beth-lehem).
And Jacob set up a pillar on her grave: the same is the Pillar of Rachel's grave to
this day.
Darby Translation And Rachel died, and was buried on the way to Ephrath, which [is] Bethlehem. And
Jacob erected a pillar upon her grave: that is the pillar of Rachel's grave to [this]
day.
English Standard V. – UK So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), and
Jacob set up a pillar over her tomb. It is the pillar of Rachel's tomb, which is there
to this day.
God’s Truth (Tyndale) And thus died Rahel and was buried in the way to Ephrath which now is called
Bethlehem. And Jacob set up a pillar upon her grave, which is called Rahel’s grave
pillar unto this day.
New European Version Rachel died, and was buried in the way to Ephrath (the same is Bethlehem). Jacob
set up a pillar on her grave. The same is the Pillar of Rachel's grave to this day.
New King James Version So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). And
Jacob set a pillar on her grave, which is the pillar of Rachel's grave to this day.
Webster’s Bible Translation And Rachel died, and was buried in the way to Ephrath, which [is] Beth-lehem. And
Jacob set a pillar on her grave: that [is] the pillar of Rachel's grave to this day.
Young’s Updated LT And Rachel dies, and is buried in the way to Ephratha, which is Bethlehem, and
Jacob sets up a standing pillar over her grave; which is the standing pillar of
Rachel’s grave unto this day.
The gist of this verse: Rachel dies and she is buried along the road to Ephrathra. Jacob sets up a pillar
over her grave which is known even to the day of the final writing of this chapter.
Genesis 35:19
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
mûwth (מוּת)
[pronounced mooth]
|
to die; to perish, to be destroyed;
to be put to death; to die
prematurely [by neglect of wise
moral conduct]
|
3rd person feminine
singular, Qal imperfect
|
Strong's #4191
BDB #559
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qâbar (קָבַר)
[pronounced kaw-BAHR]
|
is buried, to be buried
|
3rd person feminine
singular, Niphal
imperfect
|
Strong’s #6912
BDB #868
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
dereke (דֶּרֶ)
[pronounced DEH-reke]
|
way, distance, road, path;
journey, course; direction,
towards; manner, habit, way [of
life]; of moral character
|
masculine singular
construct
|
Strong's #1870
BDB #202
|
ʾEpherâthâh (אֶפְרָתָה)
[pronounced ehfe-RAW-thaw]
|
ash heap; a place of fruitfulness;
transliterated Ephrathah
|
proper singular noun;
location or person; with
the directional hê
|
Strong’s #672
BDB #68
|
hîyʾ (הִיא) [pronounced
hee]
|
she, it; also used as a
demonstrative pronoun: that, this
(one)
|
3rd person feminine
singular, personal
pronoun; sometimes the
verb is, is implied
|
Strong’s #1931
BDB #214
|
Bêyth Lechem (לֶחֶם
בֵּית) [pronounced
bayth-LEH-khem]
|
house of bread and is
transliterated Bethlehem
|
proper noun, location;
pausal form
|
Strong’s #1035
BDB #111
|
Translation: Rachel died and was buried along the way to Ephrath (the same [is] Bethlehem).
Rachel died and was buried along side the road that they were all traveling on their way to Ephrath, which later
became known as Bethlehem.
Rachel did not do well with childbirth in the first place; and traveling while pregnant was probably no help to her.
However, after moving from Paddan-aram, Jacob and company appear to have done a fair amount of traveling.
They were on their way to Bethlehem along the Western portion of the mountains. We know this because Rachel's
grave is still found in the area of the tribe of Dan as recently as 1Samuel. There is a popular grave site for Rachel
located near Bethlehem; however, that is not what this passage says. Jacob and his family are on this road which
goes to Bethlehem (which is possibly their destination) and Rachel dies at the beginning of this journey. Her exact
place of burial is unknown today (this will become an issue to us in 1Samuel 9–10). But what is important that we
need to note from this passage is that the road Jacob was on continued on to Bethlehem; this does not mean that
they were right outside of Bethlehem when Rachel died and was buried. Jacob will later say that he buried Rachel
some distance from Bethlehem (or, Ephrath, as it was called then—Genesis 48:7).
This is the first mention of Bethlehem in the Bible—the city where our Lord was born. Bethlehem means house
of bread. As Scofield points out, other than the birth of our Lord there, Bethlehem is never mentioned with respect
to any aspect of our Lord's ministry nor is it mentioned in conjunction with the church. Because it is but five miles
from Jerusalem, it was essentially a suburb of Jerusalem.
Genesis 35:19 Rachel died and was buried along the way to Ephrath (the same [is] Bethlehem). (Kukis mostly
literal translation)
Genesis 35:20a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâtsab (נָצַב)
[pronounced naw-TSAHBV]
|
to station oneself, to take one’s
stand, to stand up, to set
something upright, to erect; to
fix, to establish
|
3rd person masculine
singular, Hiphil imperfect
|
Strong’s #5324
BDB #662
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
matstsêbâh (מַצֵּבָה)
[pronounced mahtz-tzayb-VAWH]
|
pillar, sculpted images
|
feminine singular noun
|
Strong’s #4676 &
#4678 BDB #663
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5920,
#5921 BDB #752
|
qebûwrâh (קְבוּרָה)
[pronounced keb-voo-RAW]
|
grave, tomb, sepulcher; burial
|
feminine singular noun
with the 3rd person
feminine singular suffix
|
Strong’s #6900
BDB #869
|
Translation: Jacob stood up a pillar over her grave.
Jacob marked her grave with a pillar. Again, I believe that this would be an elongated rock which is set up
vertically, so that it stands out as an unusual sight.
The Geneva Bible: The ancient fathers used this ceremony to testify their hope of the resurrection to
come, which was not generally revealed.
This is the precursor of the modern-day gravestone.
Genesis 35:20b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
hîyʾ (הִיא) [pronounced
hee]
|
she, it; also used as a
demonstrative pronoun: that, this
(one)
|
3rd person feminine
singular, personal
pronoun; sometimes the
verb is, is implied
|
Strong’s #1931
BDB #214
|
matstsêbâh (מַצֵּבָה)
[pronounced mahtz-tzayb-VAWH]
|
pillar, sculpted images
|
feminine singular
construct
|
Strong’s #4676 &
#4678 BDB #663
|
qebûwrâh (קְבוּרָה)
[pronounced keb-voo-RAW]
|
grave, tomb, sepulcher; burial
|
feminine singular
construct
|
Strong’s #6900
BDB #869
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
ʿad (עַד) [pronounced
ģahd]
|
as far as, even to, up to, until
|
preposition of duration or
of limits
|
Strong’s #5704
BDB #723
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today or this day (with
a definite article); possibly
immediately
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
Translation: This [is] the pillar [over] Rachel’s grave even to [this] day.
There appear to be at least two comments added by a later author here. One is the identification of Ephrath with
Bethlehem, which is a name later given to Ephrath. Secondly, this author is aware of where Rachel’s grave is and
that the pillar remains standing over it.
Gloss Discussion: That Jacob set up a pillar and the author writes, that is the pillar of Rachel’s grave to this day,
is quite fascinating. The idea that someone later takes note of this actually carries with it several implications.
Joseph appears to write the remainder of Genesis, beginning with Genesis 37 (although I am not sure about
Genesis 38). For him to have added this remark while living in Canaan would not make sense, as it would just
be a few years later. Joseph is already born at this time and he is 17 years of age in Genesis 37—so, that the
pillar is still there 5–15 years later is not really a remarkable thing. Therefore, Joseph would not have written that.
By the end of Genesis 37, Joseph is on his way to live the rest of his life in Egypt; and his family will all follow a
few decades later. The sons of Jacob will continue to live in Egypt for another 400 years until Moses takes them
out of Egypt. When Moses returns to the land, he is never near Hebron or Bethlehem (which are west of the
Jordan River). Rachel is buried somewhere near Bethlehem, north of Hebron. There is actually a theological
disagreement here about exactly where she is buried, but there is no dispute that Rachel is buried west of the
Jordan River. Moses never crosses the Jordan River. Therefore, this statement which we find here, which is very
likely a gloss, had to have been inserted after Moses, since neither Joseph would not have made these remarks
as a 17 year old; and Moses never traveled to here (Joseph will record the final chapters of Genesis and Moses
will be the next human author, writing the books of Exodus through Deuteronomy). We do not know when or by
whom this was added, but it had to have been added at least 400 years later by Joshua or someone after him.
Joshua did, as a spy; and later, leading an invading army, go by the pillar marking Rachel’s grave. This would
have caught his attention, knowing the Scriptures as he did. It is over 400 years since Rachel is buried there; the
sons of Jacob have not lived in the land for over 400 years; and yet the pillar of Rachel is there. That would have
been remarkable to Joshua and he very likely added this gloss.
A gloss, by the way, is a sentence or phrase clearly added after the writing of the original text (and I use write in
a very loose way, as I believe the text of Genesis was memorized and taught from generation to generation; and
that some men actually added more information to this book, to update and specify locations).
Glosses usually tend to help us determine old and new names for a place, which aids us even today in determining
the location of this or that place. A gloss never actually affects the doctrine of the Bible. It is simply a point of
clarification, often added for the readers (hearers) of the era during which it is added.
The second phrase of this verse is a gloss or suggests that this was written many years later. I would go with the
gloss. Obviously, Jacob would not set up the pillar, mourn for a few days, and then head out, commenting, and
the pillar for Rachel’s tomb is there to this day. This is only remarkable if this is observed a generation or more
later. Although Joseph could have added these words, it would have made little sense for him to do so. He is
perhaps 10 or 12 at this time, and he will leave the Land of Promise for good at age 17. It is certainly possible
that one of his brothers told him that the pillar still stands. However, this may have been added by Joshua, who
scoped out the land as a spy and later conquered the land. Since these glosses occur throughout Genesis, they
do not necessarily point to an author at a much later date, but to someone who may have added these words and
would have had the authority to add them (like Moses or Joshua).
Authorship and Transmission Discussion: For instance, let me suggest that Jacob taught the book of Genesis
(up to chapter 36) to his favorite son Joseph and Joseph memorized it. When Jacob first mentioned the name
Luz, Joseph may have asked, where is that? And Jacob said, that is Bethel. Joseph would have been familiar
with Bethel, but not with the name Luz. His father named that place Bethel twice, the first time being prior to
Joseph’s birth.
More importantly, when Joseph went to Egypt, he carried the book of Genesis with him, chapters 1–36 (logically,
it was in his brain). Joseph was incarcerated for a very long time. Let me suggest to you that he remembered
and repeated the words of Genesis 1–36 to himself throughout this time, adding the chapters of his own life to
those words.
It would never occur to you or I to add anything to the Word of God. Furthermore, no one would pay much
attention to what we added. So, why would Joshua, 400 years later, consider adding a few words to this portion
of Genesis? Answering this question, requires some explanation.
Today, we have a very well-defined concept of the Word of God. Most evangelical, orthodox Christians adhere
to the verbal-plenary definition of the inspiration of Scripture, which is, human authors wrote as moved by the Holy
Spirit, so that, without waving their human intelligence, their vocabulary, their personal feelings, their literary style,
their personality, their environmental influences or their individuality, they recorded God’s complete and connected
message to man with perfect accuracy in the original languages of Scripture, the very words bearing the authority
of divine authorship.
The end result is, the Bible is the Word of God, but written by the hand of man. Just as
Jesus is undiminished Deity and true humanity, so the Word of God is that as well as being the words of men.
When Jacob taught Joseph the book of Genesis (up to Genesis 36) and possibly the book of Job, they understood
that the book of authoritative and that it was similar to listening to God speak. It is questionable that, when adding
over a dozen chapters, that Joseph thought, “I am writing down God’s words.” It is highly unlikely that they had
ever articulated the outstanding definition above of the inspiration of Scripture.
Generally speaking, there would have been nothing particularly mystical when recording the word of God. Joseph
would not have been in some kind of a trance. He simply wrote down what had happened to him (and again, by
wrote down, I don’t know if he literally wrote those words down or not, or whether he simply recalled what he had
been taught, and passed this along to his two sons, along with appending his own story to the original narrative).
So, Joshua, who may or may not have understood himself to be writing the Word of God (he completed the book
of Deuteronomy and wrote the book of Joshua), would have added a gloss as we read here, without giving it too
much thought.
Back to the text at hand:
Genesis 35:20 And Jacob set up a pillar upon her grave. That is the pillar of Rachel's grave to this day.
Genesis 35:20 Jacob stood up a pillar over her grave. This [is] the pillar [over] Rachel’s grave even to [this] day.
(Kukis mostly literal translation)
Genesis 35:19–20 Rachel died and was buried along the way to Ephrath (the same [is] Bethlehem). Jacob stood
up a pillar over her grave. This [is] the pillar [over] Rachel’s grave even to [this] day. (Kukis mostly literal
translation)
Genesis 35:19–20 Rachel died and was buried along their route to Ephrath (which is known also as Bethlehem).
Jacob stood a pillar up over her grave. That same pillar stand over Rachel’s grave even to this day. (Kukis
paraphrase)
Rachel is the woman that Jacob truly loved and she bore him two sons. Rachel’s name will be used regarding
her children in Genesis 35:24, 25 46:19, 22, 25. However, she is found in the Bible more times than that.
|
The ESV capitalized translation is used below.
|
Later Scriptural References to Rachel
|
Scripture
|
Text/Commentary
|
Boaz takes Ruth to wife as her kinsman-redeemer. Circa 1100 b.c.
|
Ruth 4:9–10 Then Boaz said to the elders and all the
people, "You are witnesses this day that I have bought from
the hand of Naomi all that belonged to Elimelech and all that
belonged to Chilion and to Mahlon. Also Ruth the Moabite,
the widow of Mahlon, I have bought to be my wife, to
perpetuate the name of the dead in his inheritance, that the
name of the dead may not be cut off from among his
brothers and from the gate of his native place. You are
witnesses this day."
|
Boaz, the kinsman redeemer, representing Jesus
Christ, has purchased his wife, Ruth, and would
perpetuate the name of her late husband.
Unless you think this is a completely male-dominated society, Boaz buys his wife from
Naomi, her mother-in-law.
|
Ruth 4:11–12 Then all the people who were at the gate and
the elders said, "We are witnesses. May the LORD make
the woman, who is coming into your house, like Rachel and
Leah, who together built up the house of Israel. May you act
worthily in Ephrathah and be renowned in Bethlehem, and
may your house be like the house of Perez, whom Tamar
bore to Judah, because of the offspring that the LORD will
give you by this young woman."
|
Rachel and Leah are the mothers of the Jews,
and through them, Jacob built up Israel.
Perez was the son by Judah, and Judah acted as
a kinsman-redeemer for his own son (the actual
narrative is more complicated than that).
As an aside, it is remarkable for the elders to
make this statement; it indicates that they were
very familiar with the book of Genesis.
|
Ruth 4:13 So Boaz took Ruth, and she became his wife.
And he went in to her, and the LORD gave her conception,
and she bore a son.
|
The royal line of Christ is continued here,
through Boaz and Ruth.
|
Ruth 4:14–15 Then the women said to Naomi, "Blessed be
the LORD, who has not left you this day without a
redeemer, and may his name be renowned in Israel! He
shall be to you a restorer of life and a nourisher of your old
age, for your daughter-in-law who loves you, who is more to
you than seven sons, has given birth to him."
|
Boaz becomes Ruth’s husband and also acts as
her kinsman-redeemer (that is, as a type of
Christ).
|
Ruth 4:16–17 Then Naomi took the child and laid him on
her lap and became his nurse. And the women of the
neighborhood gave him a name, saying, "A son has been
born to Naomi." They named him Obed. He was the father
of Jesse, the father of David.
|
There is only one genealogical line in the books
of Old Testament Scripture which is consistently
followed; and it goes from Adam all the way to
Jesus. A quick mental calculation suggests to
me that at least 10 different writers knew that it
was important to follow this line out, even though
they did not all know its significance.
|
The priest/prophet Samuel anoints Saul king over Israel and prophecies about what would happen to Saul.
Circa 1040 b.c.
|
1Sam. 10:1–2 Then Samuel took a flask of oil and poured
it on his head and kissed him and said, "Has not the LORD
anointed you to be prince over his people Israel? And you
shall reign over the people of the LORD and you will save
them from the hand of their surrounding enemies. And this
shall be the sign to you that the LORD has anointed you to
be prince over his heritage. When you depart from me
today, you will meet two men by Rachel's tomb in the
territory of Benjamin at Zelzah, and they will say to you, 'The
donkeys that you went to seek are found, and now your
father has ceased to care about the donkeys and is anxious
about you, saying, "What shall I do about my son?"'
|
Samuel here is anointing Saul as king over
Israel, and there is a mention of Rachel’s tomb,
indicating that its whereabouts was known at this
time.
That she is named and known about suggests
rudimentary knowledge at the very least of the
book of Genesis.
Samuel is telling Saul what would transpire in his
life in the very near future. He established his
own credentials as a prophet of God by this.
|
1Sam. 10:3–5 Then you shall go on from there farther and
come to the oak of Tabor. Three men going up to God at
Bethel will meet you there, one carrying three young goats,
another carrying three loaves of bread, and another carrying
a skin of wine. And they will greet you and give you two
loaves of bread, which you shall accept from their hand.
After that you shall come to Gibeath-elohim, where there is
a garrison of the Philistines. And there, as soon as you
come to the city, you will meet a group of prophets coming
down from the high place with harp, tambourine, flute, and
lyre before them, prophesying.
|
Samuel, as a prophet, makes prophetical
pronouncements about what Saul would do and
who he would meet.
This indicates that Samuel is a prophet, that God
allowed him to see into the future, and therefore,
has authority over Saul the king. Saul, even
though king over all Israel, was to never forget
that God gave him that position (ideally
speaking).
|
1Sam. 10:6–8 Then the Spirit of the LORD will rush upon
you, and you will prophesy with them and be turned into
another man. Now when these signs meet you, do what
your hand finds to do, for God is with you. Then go down
before me to Gilgal. And behold, I am coming to you to offer
burnt offerings and to sacrifice peace offerings. Seven days
you shall wait, until I come to you and show you what you
shall do."
|
Saul himself, when meeting up with these
prophets, would speak prophecies as well.
Saul would observe each of these prophecies to
come to pass, which should have given him great
comfort as the king chosen by God and anointed
by Samuel.
|
1Sam. 10:9 When he turned his back to leave Samuel, God
gave him another heart. And all these signs came to pass
that day.
|
The new heart means that Saul was back in
fellowship with God and he recognized Samuel’s
prophecies as valid and accurate.
|
Jeremiah’s prophecies of the near and far future of Israel. Circa 600 b.c.
|
Jer. 31:11–12 For the LORD has ransomed Jacob and has
redeemed him from hands too strong for him. They shall
come and sing aloud on the height of Zion, and they shall
be radiant over the goodness of the LORD, over the grain,
the wine, and the oil, and over the young of the flock and
the herd; their life shall be like a watered garden, and they
shall languish no more.
|
The name Jacob often refers to degenerate
nation Israel. Here, they need to be redeemed
by God.
God has made great promises to the people of
Israel. These are millennial promises as to the
environment of Israel during the Millennium.
|
Jer. 31:13–14 Then shall the young women rejoice in the
dance, and the young men and the old shall be merry. I will
turn their mourning into joy; I will comfort them, and give
them gladness for sorrow. I will feast the soul of the priests
with abundance, and my people shall be satisfied with my
goodness, declares the LORD."
|
In the future, there will be great joy and
abundance in the Land of Promise and with the
people of God who will live in that land.
|
Jer. 31:15 Thus says the LORD: "A voice is heard in
Ramah, lamentation and bitter weeping. Rachel is weeping
for her children; she refuses to be comforted for her
children, because they are no more."
|
However, most of what Jeremiah taught was
about the near future. Rachel is weeping for her
children, that is, her descendants, who are killed
by invaders or removed from the land of promise
by these same invaders. These words of
Jeremiah prophesy of the 5th stage of national
discipline soon to come upon Israel.
|
Biographer Matthew writes of the early life of Jesus, and recalls Jeremiah’s prophecy from above. These events
take place circa 3 b.c. (Matthew would have written these words perhaps 40–60 years later)
|
Matt. 2:16 Then Herod, when he saw that he had been
tricked by the wise men, became furious, and he sent and
killed all the male children in Bethlehem and in all that
region who were two years old or under, according to the
time that he had ascertained from the wise men.
|
King Herod, in his old age, had become filled
with disease and fairly irrational. He feared this
infant who would be born King of Israel, despite
the fact that he should have realized that he
would die long before the infant became an
adult. Perhaps he believed that he was saving
power for his children.
|
Matt. 2:17–18 Then was fulfilled what was spoken by the
prophet Jeremiah: "A voice was heard in Ramah, weeping
and loud lamentation, Rachel weeping for her children; she
refused to be comforted, because they are no more."
|
Rachel is representative of the women of Israel,
just as Jacob or Abraham might be used to
represent the men of Israel.
|
This is an application of the words of Jeremiah, but not necessarily the fulfillment of Jer. 31:15. They are
actually fulfilled prior to the 5th stage of national discipline and then in the Tribulation. Some may view this as
a thrice-fulfilled prophecy (fulfilled in 596 b.c., circa 3 b.c., and a.d. 70).
|
Matt. 2:19–21 But when Herod died, behold, an angel of
the Lord appeared in a dream to Joseph in Egypt, saying,
"Rise, take the child and his mother and go to the land of
Israel, for those who sought the child's life are dead." And
he rose and took the child and his mother and went to the
land of Israel.
|
Joseph and Mary lived in Egypt with young Jesus
and returned after Herod died.
|
Matt. 2:22–23 But when he heard that Archelaus was
reigning over Judea in place of his father Herod, he was
afraid to go there, and being warned in a dream he withdrew
to the district of Galilee. And he went and lived in a city
called Nazareth, that what was spoken by the prophets
might be fulfilled: "He shall be called a Nazarene."
|
Joseph decided to care for his family in Galilee,
which was north of Judæa. So Jesus is called a
Nazarene, because that is where He was
brought up.
|
Dates are taken from The Narrated Bible In Chronological Order; narrated by F. LaGard Smith;©1984 by Harvest House
Publishers; Eugene, Oregon; (NIV ©1984 by the International Bible Society); pp. 365, 396, 941, 1356.
|
We have studied a great many side doctrines in Genesis 35, and therefore, may have lost the flow of this
narrative. So far in Genesis 35, these are the events which have taken place:
|
A Review of Genesis 35:1–20
|
1. God tells Jacob to go to Bethel, which is not too far south of Shechem. This is because Simeon and Levi
murdered all of the males of Shechem and Jacob was worried for the safety of his family. V. 1
2. Jacob oversees the removal of the false idols from his people. Recall that after two of Jacob’s sons killed
the males of Shechem, they took their women and children as captives; so they would have certainly had
many idols. Vv. 2–4
3. They arrive to Bethel and Jacob builds an altar there. Vv. 5–7
4. Deborah, Rebekah’s nurse, dies. Rebekah is Jacob’s mother; and this suggests that her nurse has been
with Jacob since he left Canaan many years previous. We have no indication that Jacob has even seen
his father or mother since returning to the land. Furthermore, Rebekah’s nurse would have been a
second mother to Jacob and she came from Paddan-aram; so it is logical for her to have been with Jacob
from the very beginning of his trip to Paddan-aram. V. 8
5. God appears again to Jacob in Bethel and Jacob builds an altar there where God appears to him.
Vv. 9–15
6. They all travel from Bethel to Bethlehem, while Rachel is pregnant. Rachel dies when giving birth on the
way to Bethlehem-Ephrath. Her death is the second of 3 significant deaths recorded in this chapter.
Jacob puts up a pillar where Rachel is buried and we deduced that this pillar and grave were still there
at least 500 years later. Vv. 16–20
|
This prepares us for the remainder of the narrative.
|
A List of Jacob’s Wives, Mistresses and Sons (a summary on a slide); from Slide Serve (Slide 7); accessed
March 9, 2019.
——————————
Reuben's Sin
And so [pulled up stakes and] journeys
[forth] Israel and so he stretches out his tent
from farther towards the Tower of ʿEder.
|
Genesis
35:21
|
Israel [pulled up stakes and] journeyed [forth].
He pitched his tent from farther toward ʿEder.
|
Israel pulled up stakes and kept journeying toward ʿEder.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so [pulled up stakes and] journeys [forth] Israel and so he stretches out his tent
from farther towards the Tower of ʿEder.
Targum of Onkelos And Jakob proceeded and spread his tent beyond the tower of Eder, the place from
whence, it is to be, the King Meshiha will be revealed at the end of the days.
Latin Vulgate Departing thence, he pitched his tent beyond the Flock tower.
Peshitta (Syriac) And Israel journeyed, and pitched his tent beyond the tower of Gadar.
Septuagint (Greek) No text.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English And Israel went journeying on and put up his tents on the other side of the tower of
the flock.
Easy English Israel continued his journey. He put up his tent beyond the *tower called Eder.
Easy-to-Read Version Then Israel (Jacob) continued his journey. He camped just south of Eder tower [Or,
"Migdal Eder."].
God’s Word™ Israel moved on again and put up his tent beyond Migdal Eder.
Good News Bible (TEV) Jacob moved on and set up his camp on the other side of the tower of Eder.
NIRV Israel moved on again. He set up his tent beyond Migdal Eder.
Thought-for-thought translations; paraphrases:
Common English Bible Israel continued his trip and pitched his tent farther on near the tower of Eder.
Contemporary English V. Jacob, also known as Israel, traveled to the south of Eder Tower, where he set up
camp.
New Berkeley Version Israel moved on and pitched his tent beyond the Edar tower [Flock-tower, so near
Bethlehem, suggests flocks and shepherds there this early in Bible history; possibly
Jacob named it.],...
New Life Version Then Israel traveled on, and put up his tent on the other side of the tall building of
Eder..
New Living Translation Then Jacob [Hebrew Israel; also in 35:22a. The names "Jacob" and "Israel" are
often interchanged throughout the Old Testament, referring sometimes to the
individual patriarch and sometimes to the nation] traveled on and camped beyond
Migdal-eder.
Partially literal and partially paraphrased translations:
American English Bible No text.
Beck’s American Translation Israel moved on an dput up his tent beyond the Tower of the Flocks.
International Standard V Jacob Settles Near Migdal Eder
Jacob continued his travels, and eventually pitched his tent facing Migdal Eder.
New Advent (Knox) Bible And he went on from there, and pitched his tent on the further side of the
Sheep-tower.
Translation for Translators Jacob, whose new name was Israel, continued traveling with his family, and he set
up his tents on the south side of the watchtower at Eder.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Israel journeyed, and fixed his tent forward from the tower for the flock.
Ferar-Fenton Bible Then Israel marched from there, and pitched his tent at the encampment of
Migdal-Adar.
HCSB Israel's Sons
Israel set out again and pitched his tent beyond the Tower of Eder [Or beyond
Migdal-eder].
Lexham English Bible And Israel journeyed [on] and pitched his tent beyond the tower of Eder.
NIV – UK Israel moved on again and pitched his tent beyond Migdal Eder.
Catholic Bibles:
The Heritage Bible And Israel pulled up, and spread out his tent some distance from the Tower of the
Eder.
New American Bible (2011) Israel moved on and pitched his tent beyond Migdal-eder.
New Jerusalem Bible Israel left and pitched his tent beyond Migdal-Eder.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Isra'el continued his travels and pitched his tent on the other side of Migdal-'Eder.
exeGeses companion Bible And Yisra El pulls stakes
and spreads his tent beyond Migdal Eder:...
Judaica Press Complete T. Israel journeyed, and he pitched his tent at some distance past the Tower of Eder.
Kaplan Translation Israel traveled on, and he set up his tent beyond Herd Tower (Migdal Eder). Migdal
Eder...is on a hill (Micah 4:2; Rashbam). See Shekalim 7:4. It is halfway between
Bethlehem and Hebron (cf. Tzava'ath Reuven 3:13). There is a tradition that the
Messiah will arrive there (Targum Yonathan).
Orthodox Jewish Bible And Yisroel journeyed, and pitched his ohel beyond Migdal-Eder.
Expanded/Embellished Bibles:
Bullinger’s Companion Bible And Israel journeyed, and spread his tent beyond the tower of Edar. (= a flock,
1,000 paces from Beth-lehem).
The Expanded Bible Then Israel [CJacob's new name] continued his journey and ·camped [Lpitched his
tent] just south of ·Migdal Eder [or the tower of Eder; CEder means "the flock";
perhaps located near Jerusalem; Mic. 4:8].
NET Bible® Then Israel traveled on and pitched his tent beyond Migdal Eder. The location of
Migdal Eder is not given. It appears to be somewhere between Bethlehem and
Hebron. Various traditions have identified it as at the shepherds' fields near
Bethlehem (the Hebrew name Migdal Eder means "tower of the flock"; see Mic 4:8)
or located it near Solomon's pools.
The Voice Israel then continued on the journey, and he pitched his tent beyond the tower of
Eder.
Literal, almost word-for-word, renderings:
Concordant Literal Version And journeying is Israel, and stretching out his tent is he beyond the tower Edar.
Darby Translation And Israel journeyed, and spread his tent on the other side of Migdal-Eder.
Emphasized Bible Then Israel brake up,—and spread his tent at a distance from Migdal Eder.
English Standard Version Israel journeyed on and pitched his tent beyond the tower of Eder.
Green’s Literal Translation And Israel pulled up stakes and pitched his tent beyond the Tower of the Flocks.
NASB Then Israel journeyed on and pitched his tent beyond the tower [Heb Migdal-eder]
of Eder [Or flock].
World English Bible Israel traveled, and spread his tent beyond the tower of Eder.
Young’s Updated LT And Israel journeys, and stretches out his tent beyond the tower of Edar.
The gist of this verse:
Genesis 35:21a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâçaʿ (נָסַע)
[pronounced naw-SAHĢ]
|
to pull up [stakes], to pull out, to
break camp and move out, to set
out, to journey, to march, to
depart; to bend a bow
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #5265
BDB #652
|
Yiserâʾêl (יִשְֹרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
Translation: Israel [pulled up stakes and] journeyed [forth].
Jacob (Israel) continued to travel throughout the land that God had given him.
Why is Jacob called Israel here? He just did the right thing. In renaming his son Benjamin, he set up a parallel
between the birth of Benjamin and the work of our Lord.
Even though the names Jacob and Israel refer to the same person, they are not always interchangeable. Jacob
is a hard-headed man who often needs to have the crap kicked out of him to put him in the right direction and in
the right frame of mind. Israel is the same person who is acting within the plan of God. So, when things are right,
then we ought to see the name Israel; when Jacob is back to his old self, then we ought to see the name Jacob.
Israel is the name that God gave to Jacob. We are speaking of an individual man here and not of a nation. There
is no nation Israel at this time; that is another 500 years or so in the future. Israel will not be a nation until they
exodus from Egypt and then conquer and settle Canaan as a people.
Mediterranean Sea and the Dead Sea.
Genesis 35:21b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâţâh (נָטָה)
[pronounced naw-TAWH]
|
to stretch out, to spread out, to
reach out; to pitch [a tent]; to
bow, to extend, to incline, to turn
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5186
BDB #639
|
ʾohel (אֹהֶל)
[pronounced OH-hel]
|
tent, tabernacle, house,
temporary dwelling
|
masculine singular noun
with a 3rd person
masculine singular suffix
|
Strong's #168
BDB #13
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
hâleʾâh (הָלְאָה)
[pronounced HAWLe-aw]
|
farther, further, afar off, out
there; beyond, back, henceforth,
hitherto, forward; onwards [of
time]
|
adverb
|
Strong's #1973
BDB #229
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Migedâl (מִגְדָּל)
[pronounced mihg-DAWL]
|
tower; an elevated stage [pulpit,
platform]; a raised garden bed; a
city fortified with a tower
|
masculine singular
construct
|
Strong’s #4026
BDB #153
|
ʿÊder (עֵדֶר)
[pronounced ĢAY-der]
|
flock, herd
|
masculine singular noun
|
Strong’s #5739
BDB #727
|
These two words together mean the tower of the herd; and they are often transliterated Migdal Eder or the
Tower of Eder. Strong’s #4029 BDB #154.
|
Translation: He pitched his tent from farther toward ʿEder.
There is a preposition and an adverb which probably mean something when put together like this. It appears that
Jacob and his family are moving towards this place called the However of ʿEder.
Eder is the site of a watchtower between the cities of Bethlehem and Hebron. This was Jacob and company
temporary residence. They were heading toward Bethlehem, but the death of Rachel just stopped Jacob to where
he did not feel like going any further for awhile.
Migdal Edar is the transliteration of this place; and it means tower of the flock (as we find it translated in
Micah 4:8). Since Rachel dies and is buried in Bethlehem (vv. 19–20) and Jacob later goes to his father in Mamre
(v. 27), then, logically, Edar (also spelled Eder) is in between these two places.
These places we are talking about (Shechem, Bethlehem, Bethel) are all on a north-south line between the
Mediterranean Sea and the Dead Sea.
Genesis 35:21 Israel [pulled up stakes and] journeyed [forth]. He pitched his tent from farther toward ʿEder.
(Kukis mostly literal translation)
Genesis 35:21 Israel pulled up stakes and kept journeying toward ʿEder. (Kukis paraphrase)
——————————
The final sentence of v. 22 (And there are 12 sons of Jacob) really belongs with v. 23. I will place it there, but
include the sensibilities of the various translators below (if they keep it with v. 22, then I will do the same). This
is one of the few times I will do something like this. Bear in mind that sometimes, the confines of a verse are
adhered to, no matter what (as in Webster’s translation). Some separate into verses, but not into paragraphs,
like the Third Millennial Bible.
And so he is in a dwelling of Israel in the
land the this. And so goes Reuben and so he
lays with Bilhah, a concubine of his father.
And so hears Israel.
|
Genesis
35:22a–c
|
And it was when Israel was dwelling in this
land that Reuben goes and lays with Bilhah,
his father’s mistress (and Israel heard [about
it]).
|
When Israel was dwelling in the land, Reuben went and lay with Bilhah, his father’s mistress (and Israel
heard about it).
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so he is in a dwelling of Israel in the land the this. And so goes Reuben and
so he lays with Bilhah, a concubine of his father. And so hears Israel. And so are
sons of Jacob two-teen.
Targum of Onkelos And it was while Israel dwelt in this land that Reuben went and confounded [Bilbal.]
the bed of Bilhah the concubine of his father, which had been ordained along with
the bed of Leah his mother; and this is reputed with regard to him, as if he had lain
with her. And Israel heard it, and it afflicted him, and he said, Alas, that one should
have come forth from me so profane, even as Ishmael came forth from Abraham,
and Esau from my father! The Spirit of Holiness answered and thus spake to him:
fear not, for all are righteous and none of them is profane!.
Latin Vulgate And when he dwelt in that country, Ruben went, and slept with Bala the concubine
of his father: which he was not ignorant of.
Peshitta (Syriac) And it came to pass, when Israel dwelt in that land, that Reuben went and lay with
Bilhah, his fathers concubine; and Israel heard of it.
Septuagint (Greek) And it came to pass when Israel dwelt in that land, that Reuben went and lay with
Bilhah, the concubine of his father Jacob; and Israel heard, and the thing appeared
grievous before him. The Greek separates the verse right here.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English Now while they were living in that country, Reuben had connection with Bilhah, his
father's servant-woman: and Israel had news of it.
Easy English Israel lived there for a while. Reuben went in to Bilhah. Bilhah was a slave, but she
was also his father's wife. Reuben had sex with her. And Israel heard about it.
Easy-to-Read Version Israel stayed there for a short time. While he was there, Reuben slept with Israel’s
woman servant [Or, "concubine," a slave woman who was like a wife to a man.]
Bilhah. Israel heard about this and was very angry.
Good News Bible (TEV) While Jacob was living in that land, Reuben had sexual intercourse with Bilhah, one
of his father's concubines; Jacob heard about it and was furious. Jacob had twelve
sons.
The Message While Israel was living in that region, Reuben went and slept with his father's
concubine, Bilhah. And Israel heard of what he did.
Names of God Bible While Israel was living in that region, Reuben went to bed with his father's
concubine [A concubine is considered a wife except she has fewer rights under the
law] Bilhah, and Israel heard about it.
NIRV While Israel was living in that area, Reuben went in and slept with Bilhah. She was
the concubine of Reuben's father. And Israel heard about it.
Thought-for-thought translations; paraphrases:
Common English Bible Jacob's family
While Israel stayed in that place, Reuben went and slept with Bilhah his father's
secondary wife, and Israel heard about it.
Contemporary English V. During their time there, Jacob's oldest son Reuben slept with Bilhah, who was one
of Jacob's other wives. And Jacob found out about it.
The Living Bible It was while he was there that Reuben slept with Bilhah, his father's concubine, and
someone told Israel about it.
New Berkeley Version ...and while they lived in the land Reuben went in to Bilhah, his father’s concubine,
and lay with her — and Jacob was informed.
New Century Version While Israel was there, Reuben had sexual relations with Israel's slave woman
Bilhah, and Israel heard about it.
New Life Version While Israel lived in that land, Reuben went and lay with Bilhah, the woman who
acted as his father's wife. And Israel heard about it.
New Living Translation While he was living there, Reuben had intercourse with Bilhah, his father's
concubine, and Jacob soon heard about it.
Partially literal and partially paraphrased translations:
American English Bible It was while IsraEl was living in this land that ReuBen went and [had sex] with
BalLa, his father's (Jacob's) concubine. And when IsraEl heard about this, it really
upset him.
Beck’s American Translation While Israel was living in that country, Reuben went and lay with Bilhah, his father’s
concubine, and Israel heard about it.
International Standard V But while Israel lived in that land, Reuben went inside his father's tentk and had
sexual relations with his father's concubine Bilhah, and Israel heard about it.
New Advent (Knox) Bible It was while he was living there that Ruben betook himself to his own father's
concubine, the one who was called Bala, and slept with her; nor did he contrive to
keep Jacob in ignorance of it.
Today’s NIV While Israel was living in that region, Reuben went in and slept with his father's
concubine Bilhah, and Israel heard of it.
Translation for Translators While they were living in that area, Jacob's son Reuben had sex [EUP] with Bilhah,
one of his father's ◂concubines/female slaves whom he had taken as a secondary
wife►. Someone told Jacob about it, and it made him very angry.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia It happened, when Israel lived in that land, Reuben went and lay with Bilhah his
father's common-law wife. Israel heard about it.
Ferar-Fenton Bible And it was whilst Israel resided in that country, that Reuben went and committed
adultery with Bilah his father's second wife, - and Israel heard of it.
Lexham English Bible And while Israel was living in that land Reuben went and had sexual relations with
Bilhah, his father's concubine. And Israel heard [about it].
NIV – UK While Israel was living in that region, Reuben went in and slept with his father's
concubine Bilhah, and Israel heard of it.
Catholic Bibles:
Christian Community (1988) While Israel was living in that region, it happened that Reuben went and lay with
Bilhah, his father’s concubine, and Israel heard of it.
The Heritage Bible And it was while Israel was dwelling in that land that Reuben walked and lay with
Bilhah, his father’s concubine; and Israel attentively heard it.
New American Bible (2002) While Israel was encamped in that region, Reuben went and lay with Bilhah, his
father's concubine. When Israel heard of it, he was greatly offended. The sons of
Jacob were now twelve.
New American Bible (2011) While Israel was encamped in that region, Reuben went and lay with Bilhah, his
father's concubine. When Israel heard of it, he was greatly offended. The
genealogy in vv. 23-29 is prefaced by a notice about Reuben's sleeping with Bilhah,
his father's concubine. Such an act is a serious challenge to the authority of the
father (cf. 2 Sm 3:7 and 16:21). In his final testament in chap. 49, Jacob cites this
act of Reuben as the reason for Reuben's loss of the authority he had as firstborn
son (49:4). Reuben's act is one more instance of strife in the family and of discord
between father and son. Gn 49:4; 1 Chr 5:1.
New Jerusalem Bible While Israel was living in that district, Reuben went and slept with Bilhah his father's
concubine, and Israel found out.
New RSV While Israel lived in that land, Reuben went and lay with Bilhah his father's
concubine; and Israel heard of it.
Revised English Bible While Israel was living in that district, Reuben lay with his father's concubine Bilhah;
and Israel came to hear of it.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible It was while Isra'el was living in that land that Re'uven went and slept with Bilhah his
father's concubine, and Isra'el heard about it. Ya'akov had twelve sons.
exeGeses companion Bible ...and so be it,
as Yisra El tabernacles in that land,
Reu Ben goes and lies with Bilhah
the concubine of his father:
and Yisra El hears it.
JPS (Tanakh—1985) While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s
concubine; and Israel found out.
Judaica Press Complete T. And it came to pass when Israel sojourned in that land, that Reuben went and lay
with Bilhah, his father's concubine, and Israel heard of it, and so, the sons of Jacob
were twelve. I believe that this is the only translation which made this all into one
sentence.
Kaplan Translation Jacob' s Sons; Isaac's Death
While Jacob was living undisturbed in the area, Reuben went and disturbed the
sleeping arrangements [According to Talmudic tradition, after Rachel's death, Jacob
moved his bed to the tent of Rachel's handmaid Bilhah. Reuven moved Jacob's bed
and placed it in Leah's tent (Shabbath 55a, b; Targum Yonathan; Rashi). The
Hebrew word here, shakhav, literally means to lie down or to make bedding
arrangements, but it is often used as a euphemism for sex. Some say that Reuben
actually desired Bilhah and lay next to her (Yov'loth 33:2,4). At the time Bilhah was
drunk (Tzava'ath Reuven 4:13). In any case, Reuven lost the birthright because of
this. See Genesis 49:4; 1 Chronicles 5:1. See 2 Samuel 16:22, 20:3.] of Bilhah, his
father's concubine. Jacob heard about it.
Orthodox Jewish Bible And it came to pass, when Yisroel dwelt in that land, that Reuven went and lay with
Bilhah pilegesh aviv and Yisroel heard it.
Restored Names Version And it happened when Yisra'el dwelt in that land, that Re'uwben went and lay with
Bilhah his father's concubine, and Yisra'el heard about it. And the sons of Ya'aqob
were twelve.
Expanded/Embellished Bibles:
The Amplified Bible When Israel dwelt there, Reuben [his eldest son] went and lay with Bilhah his
father's concubine; and Israel heard about it. Now Jacob's sons were twelve.
The Expanded Bible While Israel was there, Reuben ·had sexual relations [Llay] with Israel's ·slave
woman [concubine] Bilhah, and Israel heard about it [49:3-4].
The Geneva Bible And it came to pass, when Israel dwelt in that land, that Reuben went and lay [This
teaches that the fathers were not chosen for their merits, but only by Gods mercies,
whose election was not changed by their faults] with Bilhah his fathers concubine:
and Israel heard [it].
NET Bible® While Israel was living in that land, Reuben had sexual relations with [Heb "and
Reuben went and lay with." The expression "lay with" is a euphemism for having
sexual intercourse.] [Reuben's act of having sexual relations with Bilhah probably
had other purposes than merely satisfying his sexual desire. By having sex with
Bilhah, Reuben (Leah's oldest son) would have prevented Bilhah from succeeding
Rachel as the favorite wife, and by sleeping with his father's concubine he would
also be attempting to take over leadership of the clan - something Absalom foolishly
attempted later on in Israel's history (2 Sam 16:21-22).] Bilhah, his father's
concubine, and Israel heard about it.
Syndein/Thieme And it came to pass, when Israel {Jacob} 'dwelt permanently' {shakan} in that land,
that Reuben went and had sexual relations with Bilhah, his father's concubine. And
Israel {Jacob} heard it.
The Voice During the time Israel lived in this land, Reuben slept with his father's concubine,
Bilhah, and Israel found out about it.
Literal, almost word-for-word, renderings:
Context Group Version While Israel dwelt in that land { or earth }, Reuben went and lay with Bilhah his
father's concubine: and Israel heard of it, and it was evil in his eyes. The CGV
strictly divides up these by verses, but follows the missing portion of this verse with
a colon.
Darby Translation And it came to pass when Israel dwelt in that land, that Reuben went and lay with
Bilhah, his father's concubine; and Israel heard of it. And the sons of Jacob were
twelve.
Emphasized Bible And it came to pass while Israel inhabited that land, that Reuben went and lay with
Bilhah his father’s concubine; and Israel heard of it.
English Standard V. – UK While Israel lived in that land, Reuben went and lay with Bilhah his father's
concubine. And Israel heard of it.
God’s Truth (Tyndale) And it chanced as Israel dwelt in that land, that Ruben went and lay with Bilha his
fathers concubine, and it came to Israel’s ear. This translation does not start a
new paragraph; neither does it number the verses.
NASB It came about while Israel was dwelling in that land, that Reuben went and lay with
Bilhah his father's concubine, and Israel heard of it.
New King James Version And it happened, when Israel dwelt in that land, that Reuben went and lay with
Bilhah his father's concubine; and Israel heard about it.
Third Millennial Bible And it came to pass, when Israel dwelt in that land, that Reuben went and lay with
Bilhah, his father's concubine; and Israel heard it. Now the sons of Jacob were
twelve.
Updated Bible Version 2.11 And it came to pass, while Israel stayed in that land, that Reuben went and lay with
Bilhah his father's concubine: and Israel heard of it, and it was evil in his eyes.
Webster’s Bible Translation And it came to pass, when Israel dwelt in that land, that Reuben went and lay with
Bilhah his father's concubine: and Israel heard [it]. Now the sons of Jacob were
twelve:...
Young’s Updated LT And it comes to pass in Israel's dwelling in that land, that Reuben goes, and lies
with Bilhah his father's concubine; and Israel hears.
The gist of this verse:
Genesis 35:22a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
Without a specific subject and object, the verb hâyâh often means and it will come to be, and it will come to
pass, then it came to pass (with the wâw consecutive). It may be more idiomatically rendered subsequently,
afterwards, later on, in the course of time, after which. Generally, the verb does not match the gender whatever
nearby noun could be the subject (and, as often, there is no noun nearby which would fulfill the conditions of
being a subject).
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
shâkan (שָכַן)
[pronounced shaw-KAHN]
|
to tabernacle, to pitch a tent; to
dwell, to reside, to live in, to
domicile at, to settle, to settle
down, to encamp
|
Qal infinitive construct
|
Strong’s #7931
BDB #1014
|
Yiserâʾêl (יִשְֹרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
Yiserâʾêl (יִשְֹרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
ʾerets (אֶרֶץ)
[pronounced EH-rets]
|
earth (all or a portion thereof),
land, territory, country, continent;
ground, soil; under the ground
[Sheol]
|
feminine singular noun
with the definite article
|
Strong's #776
BDB #75
|
hîyʾ (הִיא) [pronounced
hee]
|
she, it; also used as a
demonstrative pronoun: that, this
(one)
|
3rd person feminine
singular, personal
pronoun; sometimes the
verb is, is implied; with
the definite article
|
Strong’s #1931
BDB #214
|
Translation: And it was when Israel was dwelling in this land...
Jacob and his family was moving along a road from Bethlehem, and he lost his wife along the way. Something
is said about the Tower of ʿEder back in v. 21, but it is unclear whether this is where Jacob is living. Anyway, the
incident that follows occurs apparently wherever Jacob is living at this time (a city or town is not named).
Genesis 35:22b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâlake (הָלַךְ)
[pronounced haw-LAHKe]
|
to go, to come, to depart, to
walk; to advance
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #1980 (and
#3212) BDB #229
|
Reʾûwbên (רְאוּבֵן)
[pronounced roo-BANE]
|
behold a son; transliterated
Reuben
|
masculine singular
proper noun
|
Strong’s #7205
BDB #910
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
shâkab (שָכַב)
[pronounced shaw-KAHBV]
|
to lie down, to lie down [to sleep,
to have sexual relations, to die;
because of sickness or
humiliation]; to relax
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #7901
BDB #1011
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object)
|
Strong's #854
BDB #85
|
Bilehâh (בִּלְהָה)
[pronounced bihl-HAW]
|
terror, dread, destruction;
trouble; transliterated Bilhah
|
feminine singular proper
noun
|
Strong’s #1090
BDB #117
|
pîylegesh (פִּילֶגֶש)
[pronounced pee-LEH-gesh]
|
mistress, paramour, illicit lover,
live-in lover, concubine
|
feminine singular
construct
|
Strong’s #6370
BDB #811
|
ʾâb (אָב) [pronounced
awbv]
|
father, both as the head of a
household, clan or tribe; founder,
civil leader, military leader
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #1 BDB #3
|
Translation: ...that Reuben goes and lays with Bilhah, his father’s mistress...
Reuben is somewhat of an odd duck. Recall that these sons killed all of the men of Shechem and took their
children and women as slaves. Any of these could have been made a wife (with her consent, of course).
However, Reuben decides, instead, to have a one-night-stand with a wife-mistress of his father. All of this
indicates that these sons of Jacob were not angels.
Again, Jacob, or Israel, is called father, and we have the unfortunate incident of incest and adultery. Reuben did
not have any self-control and he did what he wanted when he wanted. Jacob will alter call him as unstable as
water. At this point in time I am uncertain as to what this verse is telling us, other than it gives us insight into the
(lack of) character of Reuben. We have the question as to who told who? After all, this would have been a private
affair unless Reuben bragged about what he did—this would not have been out of character for Reuben. Who
would be likely to have told Jacob about what Reuben did? Let me suggest a young Joseph did.
Genesis 35:22c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
shâmaʿ (שָמַע)
[pronounced shaw-MAHĢ]
|
to listen [intently], to hear, to
listen and obey, [or, and act
upon, give heed to, take note of],
to hearken to, to be attentive to,
to listen and be cognizant of
|
3rd person masculine
singular, Qal imperfect
|
Strong's #8085
BDB #1033
|
Yiserâʾêl (יִשְֹרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
Translation:...(and Israel heard [about it]).
In this portion of Genesis, when we read the name Israel, that is a refer to Jacob. Usually it is a reference to
Jacob when in fellowship.
Now, Jacob appears to be in fellowship, as he is called Israel in vv. 21–22. But, after he hears that his eldest son
had relations with his mistress, how do you think he reacted? My guess is, Jacob is out of fellowship now; and
will therefor be called Jacob throughout the rest of the chapter.
This could be an attempt by the eldest son to secure his preeminence by sleeping with the mistress of his father.
Constable: There are two important instances of first-born sons relinquishing the rights of
primogeniture in Genesis: Esau and Reuben. Esau considered his birthright of so little value that he
sold all his rights as first-born to Jacob to realize an immediate physical gratification. Reuben forfeited
his birthright through sexual promiscuity (Genesis 35:22; Genesis 49:3-4). In Esau's case, his entire
birthright went to Jacob. In Reuben's, his went to three of his brothers. Judah obtained the regal right,
Levi eventually received the priestly right, and the blessing of the double portion went to Joseph who
realized it through his two sons, Ephraim and Manasseh.
This is one of those things in a narrative which makes you think it is going somewhere. Reuben has sex with the
mother of his half-brothers; with his father’s wife (or, more accurately, mistress). Then Jacob finds out about it.
Yet, we do not seem to take this any further. The incident itself is given fully only in this verse.
Robert Dean has this take, which seems logical: This is not seduction and is not done because of lust,
as was the rape of Dinah in the previous chapter. This is a sign of rebellion against his father. He is
indicating that he wants to take control of everything that his father has. This is the same kind of thing
that is described in 1Kings 2:13-25, the episode with Adonijah who wanted to have sexual relations
with Abisgag the Shunamite in order to assert his authority as king and to assault the authority of his
father, king David. This was a custom in the ancient world. This is what was behind [this verse].
Setting aside Reuben’s motivation, again and again, Reuben revealed that he was not of the character to be the
firstborn, with its privileges and responsibilities. He has an affair with one of his step-mothers (who is also his
aunt), Bilhah, who was Rachel’s maid.
V. 22a provides a very subtle clue about the change of authorship. Here, Bilhah is called Jacob’s concubine (or,
mistress). This is how Jacob and his first sons would have understood her position in the family. As the children
are being born and growing, there would have been a clear distinction made between Jacob’s wives, his
mistresses and his children.
On the other hand, when Joseph is born, everything is already in place. He would have seen these 4 women
(Jacob’s two wives and two mistresses) as Jacob’s wives, which is how they are referred to in Genesis 37:2. The
youngest child is not as likely to make these distinctions.
Genesis 35:22a–c And it was when Israel was dwelling in this land that Reuben goes and lays with Bilhah, his
father’s mistress (and Israel heard [about it]). (Kukis mostly literal translation)
Genesis 35:22a–c When Israel was dwelling in the land, Reuben went and lay with Bilhah, his father’s mistress
(and Israel heard about it). (Kukis paraphrase)
I stopped midverse, as the people who set up our verse system should have. What follows is a list of the sons
of Israel; the twelve tribes if you will.
——————————
The Sons of Jacob
And so are sons of Jacob two-teen. Sons of
Leah: a firstborn of Jacob, Reuben and
Simeon and Levi and Judah, and Issachar
and Zebulun.
|
Genesis
35:22d–23
|
And [there] are 12 sons of Jacob. Leah’s sons
[are] Reuben (Jacob’s firstborn), Simeon, Levi,
Judah, Issachar and Zebulun.
|
There are 12 sons of Jacob. Leah had 6 sons: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar
and Zebulun.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so are sons of Jacob two-teen. Sons of Leah: a firstborn of Jacob, Reuben
and Simeon and Levi and Judah, and Issachar and Zebulun.
Targum of Onkelos So, after Benjamin was born, the sons of Jakob were twelve. The sons of Leah, the
first-born of Jakob, Reuben, and Shimeon, and Levi, and Jehudah, and Issakar, and
Zabulon.
Latin Vulgate Now the sons of Jacob were twelve. The sons of Lia: Ruben the first born, and
Simeon, and Levi, and Juda, and Issachar, and Zabulon.
Peshitta (Syriac) Now the sons of Jacob were twelve: The sons of Leah: Reuben, Jacobs first-born,
Simeon, Levi, Judah, Issachar, and Zebulun.
Septuagint (Greek) Now the sons of Jacob were twelve:
The sons of Leah were Reuben, Jacob's firstborn; Simeon, Levi, Judah, Issachar,
and Zebulun.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English Now Jacob had twelve sons: the sons of Leah: Reuben, Jacob's first son, and
Simeon and Levi and Judah and Issachar and Zebulun;...
Easy-to-Read Version Jacob and Leah’s sons were: Jacob’s firstborn son Reuben, Simeon, Levi, Judah,
Issachar, and Zebulun.
Names of God Bible Jacob had 12 sons.
The sons of Leah were
Jacob's firstborn Reuben, then Simeon,
Levi, Judah, Issachar, and Zebulun.
NIRV Here are the 12 sons Jacob had.
Leah was the mother of
Reuben, Jacob's oldest son.
Her other sons were Simeon, Levi, Judah, Issachar and Zebulun.
Thought-for-thought translations; paraphrases:
Contemporary English V. Jacob had twelve sons while living in northern Syria. His first-born Reuben was the
son of Leah, who later gave birth to Simeon, Levi, Judah, Issachar, and Zebulun.
The Living Bible Here are the names of the twelve sons of Jacob:
The sons of Leah: Reuben, Jacob's oldest child, Simeon, Levi, Judah, Issachar,
Zebulun.
New Berkeley Version The sons of Jacob numbered twelve; The sons of Leah — Reuben, Jacob’s first-born; Simeon, Levi, Judah, Issachar and Zebulun;...
New Century Version The Family of Israel
Jacob had twelve sons. He had six sons by his wife Leah: Reuben, his first son,
then Simeon, Levi, Judah, Issachar, and Zebulun.
New Living Translation These are the names of the twelve sons of Jacob:
The sons of Leah were Reuben (Jacob's oldest son), Simeon, Levi, Judah,
Issachar, and Zebulun.
Partially literal and partially paraphrased translations:
American English Bible Now, there were twelve sons of Jacob. The sons of LeAh were Jacob's first-born
ReuBen, then SimeOn, Levi, Judah, IshSachar, and ZebuLon.
Beck’s American Translation Jacob’s 12 Sons
Jacob had 12 sons. Leah’s sons were Reuben, Jacob’s firstborn, then Simeon,
Levi, Judah, Issachar, and Zebulun.
International Standard V Now Jacob had twelve sons. Leah's sons were Reuben (Jacob's first-born), Simeon,
Levi, Judah, Issachar, and Zebulun.
New Advent (Knox) Bible Jacob had twelve sons altogether: by Lia, this first-born son, Ruben, as well as
Simeon, Levi, Juda, Issachar, and Zabulon;...
Translation for Translators ◂I will now give you/Here is► a list of Jacob's twelve sons. The sons of Leah were
Reuben, who was Jacob's oldest son, Simeon, Levi, Judah, Issachar and Zebulon.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia The sons of Leah:
1. Reuben, Jacob's firstborn.
2. Simeon
3. Levi
4. Judah
5. Issachar
6. Zebulun .
Ferar-Fenton Bible Registers of Jacob’s Sons
These are the twelve sons of Jacob : The first born by Leah to Jacob, Reuben ;then
Simeon ; then Levi ; then Judah ; and Issackar ; then Zebulon.
HCSB Jacob had 12 sons:
Leah's sons were Reuben (Jacob's firstborn),
Simeon, Levi, Judah,
Issachar, and Zebulun.
Lexham English Bible The Twelve Sons of Jacob
The sons of Leah: The firstborn of Jacob [was] Reuben. Then Simeon, Levi, Judah,
Issachar, and Zebulun.
NIV – UK Jacob had twelve sons:
The sons of Leah:
Reuben the firstborn of Jacob,
Simeon, Levi, Judah, Issachar and Zebulun.
Catholic Bibles:
Christian Community (1988) The twelve sons of Jacob
∙ Jacob had twelve sons. By Leah: Reuben, Jacob’s eldest son, then Simeon,
Levi, Judah, Issachar and Zebulun.
New American Bible (2011) The sons of Jacob were now twelve.
The sons of Leah: Reuben, Jacob's firstborn, Simeon, Levi, Judah, Issachar, and
Zebulun;...
New Jerusalem Bible The sons of Jacob were now twelve.
The sons of Leah: Jacob's eldest son Reuben, then Simeon, Levi, Judah, Issachar
and Zebulun.
New RSV Now the sons of Jacob were twelve. The sons of Leah: Reuben (Jacob's firstborn),
Simeon, Levi, Judah, Issachar, and Zebulun.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The sons of Le'ah were Re'uven Ya'akov's firstborn, Shim'on, Levi, Y'hudah,
Yissakhar and Z'vulun.
exeGeses companion Bible THE GENEALOGY OF YAAQOV
And the sons of Yaaqov are twelve:
The sons of Leah:
Reu Ben, the firstbirth of Yaaqov
and Shimon and Levi and Yah Hudah
and Yissachar and Zebulun.
Hebraic Transliteration Now benai Ya'akov were twelve:
benai Le'ah; Reuven, Ya'akov's bachor, and Shimon, and Levy, and Yehudah, and
Yissakar, and Zevulun: ...
Hebrew Names Version Now the sons of Ya`akov were twelve. The sons of Le'ah: Re'uven (Ya`akov's
firstborn), Shim`on, Levi, Yehudah, Yissakhar, and Zevulun.
Judaica Press Complete T. Now the sons of Jacob were twelve in number. The sons of Leah:
Reuben—Jacob’s first-bon—Simeon, Levi, Judah, Issachar, and Zebulun.
Kaplan Translation Jacob had twelve sons.
The sons of Leah were Reuben (Jacob's first-born), Simeon, Levi, Judah, Issachar,
and Zebulun.
rthodox Jewish Bible Now the Bnei Ya'akov were Sheneym Asar (Twelve);
The Bnei Leah: Reuven bechor Ya'akov, and Shimon, and Levi, and Yehudah, and
Yissakhar, and Zevulun;...
Restored Names Version The sons of Le'ah were Re'uwben, Ya'aqob's firstborn, and Shim'own, Laywiy,
Yahudah, Yissaskar, and Zebuwluwn.
The Scriptures 1998 Now the sons of Yaʽaqo were twelve: the sons of Lĕʼah were Reʼuĕn, Yaʽaqoʼs
first-born, and Shimʽon, and Lĕwi, and Yehuah, and Yissasar, and Zeulun;...
Expanded/Embellished Bibles:
Bullinger’s Companion Bible Now the sons of Jacob were twelve: (#12 = the number of governmental perfection,
or completeness) The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and
Levi, and Judah, and Issachar, and Zebulun:...
The Expanded Bible The Family of Israel
Jacob had twelve sons. He had six sons by his wife Leah: Reuben, his ·first son
[firstborn], then Simeon, Levi, Judah, Issachar, and Zebulun.
Syndein/Thieme Now the sons of Jacob {Israel} were twelve:
The sons of Leah;
Reuben, Jacob {Israel}'s firstborn,
and Simeon,
and Levi,
and Judah,
and Issachar,
and Zebulun.
The Voice Now Jacob (Israel) had twelve sons. Leah's six sons were Reuben (Jacob's
firstborn), Simeon, Levi, Judah, Issachar, and Zebulun.
Literal, almost word-for-word, renderings:
Concordant Literal Version And coming are the sons of Jacob to be twelve: The sons of Leah, the firstborn of
Jacob, Reuben, and Simeon and Levi and Judah and Issachar and Zebulon;"...
Darby Translation And the sons of Jacob were twelve.
The sons of Leah: Reuben-Jacob's firstborn-and Simeon, and Levi, and Judah, and
Issachar, and Zebulun.
English Standard V. – UK Now the sons of Jacob were twelve. 23 The sons of Leah: Reuben (Jacob's
firstborn), Simeon, Levi, Judah, Issachar, and Zebulun.
God’s Truth (Tyndale) The sons of Jacob were twelve in number. The sons of Lea: Ruben, Jacobs eldest
son, and Simeon, Levi, Juda, Isachar, and Zabulon.
NASB The Sons of Israel
Now there were twelve sons of Jacob—the sons of Leah: Reuben, Jacob's firstborn,
then Simeon and Levi and Judah and Issachar and Zebulun;.
New King James Version Jacob's Twelve Sons
Now the sons of Jacob were twelve: the sons of Leah were Reuben, Jacob's
firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun;...
Third Millennial Bible The sons of Leah: Reuben, Jacob's firstborn, and Simeon and Levi, and Judah and
Issachar and Zebulun;...
Webster’s Bible Translation ...The sons of Leah; Reuben, Jacob's first-born, and Simeon, and Levi, and Judah,
and Issachar, and Zebulun:...
Young's Literal Translation And the sons of Jacob are twelve. Sons of Leah: Jacob's first-born Reuben, and
Simeon, and Levi, and Judah, and Issachar, and Zebulun. The end of v. 22 is v. 23
in Young’s Literal Translation.
The gist of this verse: Jacob has 6 sons by Leah, and they are all named here.
Genesis 35:22d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
plural, Qal imperfect
|
Strong's #1961
BDB #224
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural
construct
|
Strong’s #1121
BDB #119
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
shenêym (שְנֵים)
[pronounced she-NĀM]
|
two, two of, a pair of, a duo of;
both of
|
dual numeral
|
Strong’s #8147
BDB #1040
|
ʿâsâr (עָשָֹה)
[pronounced ģaw-SAWR]
|
ten; –teen [resulting in numbers
11–19]
|
masculine/feminine
singular noun
|
Strong’s #6240
BDB #797
|
Translation: And [there] are 12 sons of Jacob.
This sentence is misplaced in both the Hebrew and Greek Bibles (there is nothing inspired about the division of
verses and chapters in Scripture).
Interestingly enough, the sons of Jacob are named again. At this point, all or most of them are adults.
The sons of Jacob, the twelve tribes of Israel, are mentioned as a group several times in Scripture. They are
named together in Genesis 49 where Jacob describes the characteristics of each member of his family. They are
listed together several times in the book of Numbers and Moses blesses them in Deut. 33 (this will be covered
when we do Jacob's death bed evaluation and predictions concerning his sons). We again find them listed in the
genealogy tables of 1Chronicles 2:1–2, listed in the same order as we find them here except that Dan preceeds
Joseph and Benjamin. Joshua 15 and following (and elsewhere) lists the twelve sons and the division of land.
Finally, the twelve tribes are listed at the end of the Bible in Revelation 7:4–8; however, the tribe of Dan is
conspicuously absent from this list and they are replaced with the half-tribe of Manasseh (to be born to Joseph
when he is in Egypt). If memory serves, either the Beast or the False Prophet come from the tribe of Dan.
11 of the sons were born outside of Canaan in Paddan-aram over a fairly short period of time (less than 12 years).
After 7 years, Jacob was given Leah in marriage (by deceit) and apparently he was given Rachel soon thereafter
for the promise of another 7 years of work. Jacob would work for Laban for 14 years for his daughters, and then
an additional 6 years on a commission basis. Allowing for 9 months after Jacob’s marriage to Leah, Reuben would
have been born at the end of year 8.
As we have just seen, not all of Jacob's sons were born in Paddan-aram, but Benjamin was born after they left
that area. This is called synecdoche [pronounced syn-EK-do-kee] of the whole where the whole is put in for the
part (the greater part, usually) and we find this in Hebrews 11:13 where it reads these all died in faith. However,
Enoch, who is mentioned in context, did not die; he was translated. So there is no contradiction here, just a
common figure of speech. As an example, I might say all translators agree on some point, whereas I mean to say
virtually all conservative translators agree on this point.
Joseph appears to be born before the commission dispute between Laban and Jacob, which take place in Genesis
30:25–43. Jealousy and anger swell upon among Laban’s sons (who are now on the scene as adults—Genesis
31:1–2).
The division of the Bible into chapters and verses was done long after the words were written and recorded. Most
of the time, these divisions are intelligently done. However, in the case of Genesis 35:22, the first half belongs
with the previous section; and the second half belongs with the final section of Genesis 35.
Genesis 35:21–22a Israel journeyed on and pitched his tent beyond the tower of Eder. While Israel lived in that
land, Reuben went and lay with Bilhah his father's concubine. And Israel heard of it.
As we studied, this very short piece of information simply tells us that Reuben was ill-suited to assume the
responsibilities of the firstborn; and that this action may even represent an unsuccessful power grab on his part.
Then v. 22b goes onto a different topic.
Genesis 35:22d And the sons of Jacob were twelve:...
Genesis 35:22d And [there] are 12 sons of Jacob. (Kukis mostly literal translation)
V. 22b should be a separate verse, or affixed to v. 23.
There is no little confusion regarding the 12 tribes of Israel.
|
The 12 Tribes of Israel
|
1. At this point, there are 12 sons of Jacob, who make up (more or less) the 12 tribes of Israel. These 12
sons will all be named in this chapter.
2. This 12 tribe thing is actually not that straightforward. For example, Joseph will have two sons, Ephraim
and Manasseh, and they will be treated as separate tribes (this is the blessing of the double-portion for
Joseph). So, that really make 13 tribes for Israel.
3. However, the tribe of Levi will not be given land which belongs to them as a tribe, so 12 sons of Jacob
will make up 12 regions of the Land of Promise (Ephraim and Manasseh have their own sections; and
Levi does not).
4. To add to the confusion, 10 of these tribes seem to disappear with the first dispersion, circa 721 b.c. This
was the first application of the 5th stage of national discipline to nation Israel.
1) Nevertheless, some Jews today lay claim to being from the tribe of Levi, or Gad or Manasseh.
2) There are references in the New Testament to people being from the tribe of Levi. The term Levite
is used in Luke 10:32 Acts 4:36. However, the Levites lived throughout the land, in all the various
tribal regions.
3) Paul was descended from the tribe of Benjamin. Romans 11:1
4) So tribal distinctions continued; but they may have become more blurred with time, as the northern
tribes no longer occupied their tribal territory.
5. To add more confusion, the tribe of Simeon appears to lose its national identity, living among the tribe of
Judah. It is hard to say exactly when this takes place; but perhaps not long before the 2nd dispersion, or
at the return of the Jews to the land.
6. We loosely throw around the terms Hebrew and Jew, but the original term used was Hebrew, and it was
applied to Abraham when he came to the Land of Promise; and later on, it was applied to Jacob and his
sons living in Egypt (particularly in the book of Exodus). Hebrew comes from the verb that means to pass
over; and it means, one who has passed over, sojourner, the one passing through.
7. Jew, on the other hand, is closely related to the Hebrew word Judah, and it means, more or less,
someone from the tribe of Judah. After the 2nd dispersion and their return to the land, the children of
Israel lived in the territory of Judah and were called Jews.
8. It appears that their tribal identities were either lost or became less distinguishable at this time. Certain
names appear in the New Testament—particularly Levi and Simeon—but these refer to individuals and
not to tribes.
9. All of the 12 tribes will be reprised in the book of Revelation, which looks forward into the future. The tribe
of Joseph will be named rather than the tribe of Ephraim; and the tribe of Dan is omitted from this final
list. In any case, this suggests to us that, whether the 10 tribes are lost or not, God knows where their
descendants are.
|
That the number of tribes, from time to time, had some fluidity, has no bearing on any of the prophecies or
history recorded in Scripture.
|
So there is no misunderstanding, the 10 lost tribes did not become English (known as, British-Israelism—which is a false doctrine).
|
Genesis 35:23a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural
construct
|
Strong’s #1121
BDB #119
|
Lêʾâh (לֵאָה)
[pronounced lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
bekôwr (בְּכוֹר)
[pronounced beKOHR]
|
firstborn; metaphorically used for
anything which is chief or first of
its kind
|
masculine singular
construct
|
Strong’s #1060
BDB #114
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
Reʾûwbên (רְאוּבֵן)
[pronounced roo-BANE]
|
behold a son; transliterated
Reuben
|
masculine singular
proper noun
|
Strong’s #7205
BDB #910
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Shimeʿôwn (שִמְעוֹן)
[pronounced shime-ĢOHN]
|
hearing, one who hears and is
transliterated Simeon
|
masculine proper noun
|
Strong’s #8095
BDB #1035
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Lêvîy (לֵוִי) [pronounced
lay-VEE]
|
joined to transliterated Levi
|
masculine singular
proper noun
|
Strong’s #3878
BDB #532
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
Translation: Leah’s sons [are] Reuben (Jacob’s firstborn), Simeon, Levi, Judah,...
Reuben should have been the one privileged as Jacob’s firstborn. However, he has sex with his father’s wife; and
later, when given the change to be the big brother with regards to Joseph, he will blow that opportunity.
Genesis 35:23b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Yisesâkâr (יִשְֹשָֹכָר)
[pronounced yise-saw-AWR]
|
he will bring a reward; there is
recompense; transliterated
Issachar
|
masculine singular
proper noun
|
Strong’s #3485
BDB #441
|
Issachar comes from the word sâkâr (שָֹכָר) [pronounced saw-KAWR], which means remuneration, hire,
wages. (Strong’s #7939 BDB #969).
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Zebûwlûn (זְבוּלֻן)
[pronounced zeb-oo-LOON]
|
exalted, honored; transliterated
Zebulun
|
masculine singular
proper noun
|
Strong’s #2074
BDB #259
|
Translation: ...Issachar and Zebulun.
Neither of these sons were ever portrayed as leaders—not as individuals and not as tribes.
Genesis 35:23 The sons of Leah: Reuben, Jacob's first-born, and Simeon, and Levi, and Judah, and Issachar,
and Zebulun.
Genesis 35:23 Leah’s sons [are] Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar and Zebulun. (Kukis
mostly literal translation)
Leah had 6 sons by Jacob. You will recall that she first had 4 and then, after some time passed, she had 2 more.
Because Reuben is the firstborn, he should have been seen as Jacob’s natural heir. However, we find in his life,
Reuben does not act as a leader with integrity. Time and time again, he fails. He slept with his father’s mistress
and there will be other incidents that will occur in future chapters.
Genesis 35:22d–23 And [there] are 12 sons of Jacob. Leah’s sons [are] Reuben (Jacob’s firstborn), Simeon, Levi,
Judah, Issachar and Zebulun. (Kukis mostly literal translation)
Genesis 35:22d–23 There are 12 sons of Jacob. Leah had 6 sons: Reuben (Jacob’s firstborn), Simeon, Levi,
Judah, Issachar and Zebulun. (Kukis paraphrase)
——————————
Sons of Rachel: Joseph and Benjamin.
|
Genesis
35:24
|
The sons of Rachel [are] Joseph and
Benjamin.
|
Rachel had two sons: Joseph and Benjamin.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) Sons of Rachel: Joseph and Benjamin.
Targum of Onkelos The sons of Rahel, Joseph and Benjamin.
Latin Vulgate The sons of Rachel: Joseph and Benjamin.
Peshitta (Syriac) And the sons of Rachel: Joseph, and Benjamin.
Septuagint (Greek) And the sons of Rachel were Joseph and Benjamin.
Significant differences:
Limited Vocabulary Translations:
Easy-to-Read Version Jacob and Rachel’s sons were Joseph and Benjamin.
Names of God Bible The sons of Rachel were
Joseph and Benjamin.
Thought-for-thought translations; paraphrases:
Contemporary English V. Jacob and his wife Rachel had Joseph and Benjamin.
New Century Version He had two sons by his wife Rachel: Joseph and Benjamin.
Partially literal and partially paraphrased translations:
American English Bible The sons of RachEl were JoSeph and BenJamin.
International Standard V Rachel's sons were Joseph and Benjamin.
New Advent (Knox) Bible ...by Rachel, Joseph and Benjamin;...
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia The sons of Rachel:
1. Joseph
2. Benjamin
HCSB Rachel's sons were
Joseph and Benjamin.
Catholic Bibles:
The Heritage Bible The sons by Rachel: Joseph and Benjamin.
New American Bible (2002) ...the sons of Rachel: Joseph and Benjamin;... [24-26] Benjamin is here said to
have been born in Paddan-aram, either because all twelve sons of Jacob are
considered as a unit, or because the Priestly source, from which ⇒ Genesis
35:23-29 are taken, follows a tradition different from that of the Elohistic source
found in ⇒ Genesis 35:16-20.
New American Bible (2011) ...the sons of Rachel: Joseph and Benjamin;... [35:24-26] Benjamin is here said to
have been born in Paddan-aram, apparently because all twelve sons of Jacob are
considered as a unit.
Jewish/Hebrew Names Bibles:
Hebraic Transliteration ...benai Rachel; Yosef (יוסף), and Benyamin (בּנימין):...
Orthodox Jewish Bible ...The Bnei Rachel: Yosef, and Binyamin;...
Restored Names Version The sons of Rachel were Yowseph and Binyamiyn.
The Scriptures 1998 ...the sons of Raḥĕl were Yosĕph and Binyamin;...
Expanded/Embellished Bibles:
The Expanded Bible He had two sons by his wife Rachel: Joseph and Benjamin.
The Voice Rachel's two sons were Joseph and Benjamin.
Literal, almost word-for-word, renderings:
Green’s Literal Translation The sons of Rachel: Joseph and Benjamin.
God’s Truth (Tyndale) The sons of Rahel: Joseph and Ben Jamin.
New King James Version ...the sons of Rachel were Joseph and Benjamin;...
Young's Literal Translation Sons of Rachel: Joseph and Benjamin.
The gist of this verse: Rachel bore two sons to Jacob: Joseph and Benjamin.
Genesis 35:24
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural
construct
|
Strong’s #1121
BDB #119
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
Yôwçêph (יוֹסֵף)
[pronounced yoh-SAYF]
|
he adds, he increases;
transliterated Joseph
|
proper masculine noun
|
Strong’s #3130
BDB #415
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Bineyâmin (בִּנְיָמִן)
[pronounced bin-yaw-MIN]
|
transliterated Benjamin, it means
son of [my] right hand
|
masculine proper noun
|
Strong’s #1144
BDB #122
|
Also spelled Bineyâmîyn (בִּנְיָמִין) [pronounced bin-yaw-MEEN].
|
Translation: The sons of Rachel [are] Joseph and Benjamin.
Rachel, although she appeared to be quite healthy, died giving birth to Benjamin (in this chapter).
Earlier, she had the son Joseph, who will turn out to be the greatest of Jacob’s sons.
Joseph would have been the last son born in Paddan-aram probably in the last few years of Jacob’s time there
(Genesis 30:22–24). He will be 17 years of age in Genesis 37:2 (with the end of this chapter and all of Genesis
36 being the two genealogies, of Jacob and of Esau). Assuming chronological order, 17 years transpire between
Genesis 30 and 37.
Genesis 35:24 The sons of Rachel: Joseph and Benjamin.
Genesis 35:24 The sons of Rachel [are] Joseph and Benjamin. (Kukis mostly literal translation)
Genesis 35:24 Rachel had two sons: Joseph and Benjamin. (Kukis paraphrase)
These two sons will be consequential in the early days. Rachel died giving birth to Benjamin, the only one of
Jacob’s sons born in Canaan. The final third of Genesis will be written by Joseph.
Joseph’s writing is far more organized than previous authors, having many chiasmi throughout. Furthermore, his
narratives will be far more developed and less choppy than those of the previous authors of Genesis.
——————————
And sons of Bilhah (a maid of Rachel): Dan
and Naphtali.
|
Genesis
35:25
|
The sons of Bilhah (Rachel’s handmaid) [are]
Dan and Naphtali.
|
The sons of Rachel’s handmaid Bilhah are Dan and Naphtali.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And sons of Bilhah (a maid of Rachel): Dan and Naphtali.
Targum of Onkelos The sons of Bilhah, the handmaid of Rahel, Dan and Naphtali;...
Latin Vulgate The sons of Bala, Rachel's handmaid: Dan and Nephthali.
Peshitta (Syriac) And the sons of Bilhah, Rachels maid: Dan, and Naphtali.
Septuagint (Greek) And the sons of Bilhah, Rachel's maidservant, were Dan and Naphtali.
Significant differences:
Limited Vocabulary Translations:
Easy-to-Read Version Bilhah was Rachel’s maid. Jacob and Bilhah’s sons were Dan and Naphtali.
Names of God Bible The sons of Rachel's slave Bilhah were
Dan and Naphtali.
Thought-for-thought translations; paraphrases:
The Living Bible The sons of Bilhah, Rachel's servant girl: Dan, Naphtali.
New Century Version He had two sons by Rachel's slave girl Bilhah: Dan and Naphtali.
New Life Version The sons of Bilhah, the woman who served Rachel, were Dan and Naphtali.
New Living Translation The sons of Bilhah, Rachel's servant, were Dan and Naphtali.
Partially literal and partially paraphrased translations:
American English Bible The sons of BalLa (RachEl's handmaid) were Dan and NaphTali.
International Standard V Rachel's servant Bilhah's sons were Dan and Naphtali.
New Advent (Knox) Bible ...by Bala, Rachel's serving-woman, Dan and Nephthali;...
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia The sons of Bilhah, Rachel's handmaid:
1. Dan
2. Naphtali
HCSB The sons of Rachel's slave Bilhah
were Dan and Naphtali.
Lexham English Bible The sons of Bilhah, the female servant of Rachel: Dan and Naphtali.
NIV, ©2011 The sons of Rachel's servant Bilhah:
Dan and Naphtali.
Catholic Bibles:
Christian Community (1988) ...The sons by Bilhah, Rachel’s slave girl: Dan and Naphtali...
New Jerusalem Bible The sons of Bilhah, Rachel's slave-girl: Dan and Naphtali.
Jewish/Hebrew Names Bibles:
Hebraic Transliteration ...And benai Bilhah, Rachel's handmaid; Dan, and Naphtali:...
Orthodox Jewish Bible ...And the Bnei Bilhah shifchat Rachel: Dan, and Naphtali;...
Restored Names Version The sons of Bilhah, Rachel's slavegirl, were Dan and Naphtaliy,...
Expanded/Embellished Bibles:
The Expanded Bible He had two sons by Rachel's slave girl Bilhah: Dan and Naphtali.
The Voice Rachel's servant, Bilhah, had two sons: Dan and Naphtali.
Literal, almost word-for-word, renderings:
Context Group Version ...and the sons of Bilhah, Rachel's slave: Dan and Naphtali;...
God’s Truth (Tyndale) The sons of Bilha Rahels maid: Dan and Nephtali.
New European Version The sons of Bilhah (Rachel's handmaid): Dan and Naphtali.
New King James Version ...the sons of Bilhah, Rachel's maidservant, were Dan and Naphtali;...
Webster’s Bible Translation ...And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali:...
Young's Literal Translation And sons of Bilhah, Rachel's maid-servant: Dan and Naphtali.
The gist of this verse: Rachel’s maid, Bilhah, bore two sons to Jacob: Dan and Naphtali.
Genesis 35:25
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural
construct
|
Strong’s #1121
BDB #119
|
Bilehâh (בִּלְהָה)
[pronounced bihl-HAW]
|
terror, dread, destruction;
trouble; transliterated Bilhah
|
feminine singular proper
noun
|
Strong’s #1090
BDB #117
|
shiphechâh (שִפְחָה)
[pronounced shif-KHAW]
|
maid, maid-servant, household
servant, handmaid, female slave
|
feminine singular
construct
|
Strong’s #8198
BDB #1046
|
Râchêl (רָחֵל)
[pronounced raw-KHALE]
|
ewe and is transliterated Rachel
|
feminine proper noun
|
Strong's #7354
BDB #932
|
Dân (דָּן) [pronounced
dawn]
|
judge and is transliterated Dan
|
masculine proper noun
|
Strong’s #1835
BDB #192
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Naphetâlîy (נַפְתָּלּי)
[pronounced nahfe-taw-EE]
|
wrestling; possibly cord, thread;
twisted; transliterated Naphtali
|
masculine singular
proper noun
|
Strong’s #5321
BDB #836
|
Translation: The sons of Bilhah (Rachel’s handmaid) [are] Dan and Naphtali.
Each daughter was given a personal maid or personal servant to take with them into marriage. Bilhah was
Rachel’s. She acted as a surrogate mother for Rachel, and these two sons were born from a union of Jacob and
her.
Rachel did not have any children at first, so her personal slave has two children on her behalf.
Genesis 35:25 The sons of Bilhah (Rachel’s handmaid) [are] Dan and Naphtali. (Kukis mostly literal translation)
Genesis 35:25 The sons of Rachel’s handmaid Bilhah are Dan and Naphtali. (Kukis paraphrase)
——————————
And sons of Zilpah (a handmaid of Leah)
[are] Gad and Asher. These [were] sons of
Jacob who [were] born to him in Paddan-aram.
|
Genesis
35:26
|
The sons of Leah’s [personal] maid Zilpah
[are] Gad and Asher. These [all were] the sons
of Jacob who [were] born to him in Paddan-aram.
|
Leah’s personal maid, Zilpah, had two sons: Gad and Asher. All these were the sons of Jacob born to him
in Paddan-aram.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And sons of Zilpah (a handmaid of Leah) [are] Gad and Asher. These [were] sons
of Jacob who [were] born to him in Paddan-aram.
Targum of Onkelos ...and the sons of Zilpha, the handmaid of Leah, Gad and Asher. These are the
sons of Jakob who were born to him in Padan Aram.
Latin Vulgate The sons of Zelpha, Lia's handmaid: Gad and Aser: these are the sons of Jacob,
that were born to him in Mesopotamia of Syria.
Peshitta (Syriac) And the sons of Zilpah, Leahs maid: Gad, and Asher. These are the sons of Jacob
that were born to him in Padan-aram.
Septuagint (Greek) And the sons of Bilhah, Rachel's maidservant, were Dan and Naphtali.
Significant differences:
Limited Vocabulary Translations:
Easy English The sons of Zilpah, Leah's maid, were Gad and Asher. Those were Jacob's sons.
They were born for him in Paddan-Aram.
Easy-to-Read Version Zilpah was Leah’s maid. Jacob and Zilpah’s sons were Gad and Asher.
Good News Bible (TEV) The sons of Leah's slave Zilpah were Gad and Asher. These sons were born in
Mesopotamia.
Names of God Bible The sons of Leah's slave Zilpah were
Gad and Asher.
These were Jacob's sons, who were born in Paddan Aram.
Thought-for-thought translations; paraphrases:
Contemporary English V. Jacob had twelve sons while living in northern Syria. His first-born Reuben was the
son of Leah, who later gave birth to Simeon, Levi, Judah, Issachar, and Zebulun.
Leah's servant Zilpah had two sons: Gad and Asher. Jacob and his wife Rachel had
Joseph and Benjamin. Rachel's servant woman Bilhah had two more sons: Dan and
Naphtali. Vv. 23–26 are combined here.
The Living Bible The sons of Zilpah, Leah's servant girl: Gad, Asher.
All these were born to him at Paddan-aram.
New Century Version And he had two sons by Leah's slave girl Zilpah: Gad and Asher.
These are Jacob's sons who were born in Northwest Mesopotamia.
New Life Version The sons of Zilpah, the woman who served Leah, were Gad and Asher. These are
the sons who were born to Jacob in Paddanaram.
New Living Translation The sons of Zilpah, Leah's servant, were Gad and Asher.
These are the names of the sons who were born to Jacob at Paddan-aram.
Partially literal and partially paraphrased translations:
American English Bible And the sons of ZelPha (Leah's handmaid) were Gad and Asher. These sons were
born to Jacob in MesoPotamia of Syria.
Beck’s American Translation The sons of Zilpah, Leah’s maid, were Gad and Asher. Those are Jacob’s sons,
who were born in the plain of Aram.
International Standard V Leah's servant Zilpah's sons were Gad and Asher. These were Jacob's sons who
were born to him while he lived in Padda-aram [Paddan-aram was located in
northwest Mesopotamia].
New Advent (Knox) Bible ...by Zelpha, Lia's serving-woman, Gad and Aser. These were Jacob's sons, and
Mesopotamia of the Syrians was their birth-place.
Translation for Translators The sons of Leah's female slave Zilpah were Gad and Asher. All those sons of
Jacob, except Benjamin, were born while he was living in
Paddan-Aram/Mesopotamia.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The sons of Zilpah, Leah's handmaid: Gad and Asher. These sons of Jacob, were
begotten to him in East-Syria.
Conservapedia The sons of Zilpah, Leah's handmaid:
1. Gad
2. Asher
These are the sons of Jacob, who were born to him in Padan-aram.
HCSB The sons of Leah's slave Zilpah
were Gad and Asher.
These are the sons of Jacob, who were born to him in Paddan-aram.
Lexham English Bible The sons of Zilpah, the female servant of Leah: Gad and Asher. These [were] the
sons of Jacob who were born to him in Paddan-Aram.
Catholic Bibles:
The Heritage Bible And the sons of Zilpah, Leah’s maid: Gad, and Asher. These are the sons of Jacob,
who were born to him in Padan Aram.
New RSV The sons of Zilpah, Leah's maid: Gad and Asher. These were the sons of Jacob
who were born to him in Paddan-aram.
Revised English Bible The sons of Leah's slave-girl Zilpah: Gad and Asher. These were Jacob's sons,
born to him in Paddan-aram.
Jewish/Hebrew Names Bibles:
exeGeses companion Bible And the sons of Zilpah the maid of Leah:
Gad and Asher.
These are the sons of Yaaqov
birthed to him in Paddan Aram.
Hebraic Transliteration And benai Zilpah, Le'ah's handmaid; Gad, and Asher: these [are] benai Ya'akov,
which were born to him in Padan Aram.
Kaplan Translation The sons of Leah's handmaid Zilpah were Gad and Asher.
These are the sons born to Jacob in Padan Aram.
Orthodox Jewish Bible And the Bnei Zilpah shifchat Leah: Gad, and Asher; these are the Bnei Ya'akov,
which were born to him in Padan Aram.
Restored Names Version ...and the sons of Zilpah, Le'ah's slavegirl, were Gawd and Asher. These were the
sons of Ya'aqob who were born to him in Paddan Aram.
Expanded/Embellished Bibles:
Bullinger’s Companion Bible And the sons of Zilpah, Leah's handmaid; Gad, and Asher: these are the sons of
Jacob, which were born to him in the plains of Syria.
The Expanded Bible And he had two sons by Leah's slave girl Zilpah: Gad and Asher.
These are Jacob's sons who were born in ·northwestern Mesopotamia
[LPaddan-aram].
The Voice Leah's servant, Zilpah, had two sons: Gad and Asher. These were the sons born
to Jacob in Paddan-aram and on the journey home.
Literal, almost word-for-word, renderings:
God’s Truth (Tyndale) The sons of Zilpha Leas maid Gad and Asser. These are the sons which were born
him in Mesopotamia.
Webster’s Bible Translation And the sons of Zilpah, Leah's handmaid; Gad, and Asher. These [are] the sons of
Jacob, who were born to him in Padan-aram.
Young's Literal Translation And sons of Zilpah, Leah's maid-servant: Gad and Asher. These are sons of Jacob,
who have been born to him in Padan-Aram.
The gist of this verse: Zilpah, Leah’s personal servant, bore two children to Jacob: Gad and Asher. This
was a list of all Jacob’s children born to him in Mesopotamia.
Genesis 35:26a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural
construct
|
Strong’s #1121
BDB #119
|
Zilepâh (זִלְפָה)
[pronounced zihl-PAW]
|
a trickling (as myrrh fragrant
dropping) transliterated Zilpah
|
feminine singular proper
noun
|
Strong’s #2153
BDB #273
|
shiphechâh (שִפְחָה)
[pronounced shif-KHAW]
|
maid, maid-servant, household
servant, handmaid, female slave
|
feminine singular
construct
|
Strong’s #8198
BDB #1046
|
Lêʾâh (לֵאָה)
[pronounced lay-AW]
|
weary; transliterated Leah
|
feminine singular proper
noun
|
Strong’s #3812
BDB #521
|
Gâd (גָּד) [pronounced
gawd]
|
invader; troop; fortune;
transliterated Gad
|
masculine proper noun
|
Strong’s #1410
BDB #151
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾÂshêr (אָשֶר)
[pronounced aw-SHARE]
|
happiness; transliterated Asher
|
masculine singular
proper noun
|
Strong’s #836
BDB #81
|
Translation: The sons of Leah’s [personal] maid Zilpah [are] Gad and Asher.
When Rachel did not have any children, she had her maid, Bilhah bear two children to Jacob, as if from her. Leah
decided to do the same, and bore to Jacob these two sons.
Genesis 35:26b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
ʾêlleh (אֵלֶּה)
[pronounced ALE-leh]
|
these, these things
|
demonstrative plural
adjective with the
definite article (often the
verb to be is implied)
|
Strong's #428
BDB #41
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural
construct
|
Strong’s #1121
BDB #119
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom;
where
|
relative pronoun
|
Strong's #834
BDB #81
|
yâlad (יָלַד)
[pronounced yaw-LAHD]
|
to be born, to be born to; to be
created
|
3rd person masculine
singular, Pual perfect
|
Strong’s #3205
BDB #408
|
lâmed (לְ) [pronounced
le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
Paddân (פַּדָּן)
[pronounced pahd-DAWN]
|
to extend, a plateau; garden,
field; transliterated Paddan,
Padan
|
proper singular
noun/location with the
directional hê
|
Strong’s #6307
BDB #804
|
The directional hê is the âh (הַ] ending to a noun, usually found after a verb of motion. This is called the
directive hê or the he locale, which often indicates direction and puts somewhat of an adverbial spin on the
noun. Essentially, it answers the question where? The pronunciation of the word does not change. The
directional hê indicates the direction in which something moves. It is often used with the noun heaven and the
most literal rendering in the English would be heavenward. We can also indicate the existence of the hê
directional by supplying the prepositions to or toward.
|
ʾĂrâm (אֲרָם)
[pronounced uh-RAWM]
|
the highland, high region;
exalted; and is transliterated
Aram; sometimes rendered
Syria, Mesopotamia
|
singular proper noun
|
Strong’s #758
BDB #74
|
Together, these words refer to the table land of Aram; Paddan or Paddan-Aram, a region of Syria. If there is
a directional hê added to Paddan, then this means to [toward] Paddan-aram.
|
Translation: These [all were] the sons of Jacob who [were] born to him in Paddan-aram.
It should be obvious that Benjamin was not born in Paddan-aram, but after they left. However, the other sons
were born while Jacob was working for Laban, to pay for his two wives and to make a little money after that.
Obviously, this excludes Benjamin, who was born to Jacob and Rachel after they left Laban’s ranch.
The New Berkeley Bible says, instead: Although Benjamin was not born at Padan Aram, he was born
on the journey from there to Isaac’s home and is so counted in.
When Leah stopped having children, she got her personal slave to bear children on her behalf.
Genesis 35:26 The sons of Leah’s [personal] maid Zilpah [are] Gad and Asher. These [all were] the sons of
Jacob who [were] born to him in Paddan-aram. (Kukis mostly literal translation)
Genesis 35:26 Leah’s personal maid, Zilpah, had two sons: Gad and Asher. All these were the sons of Jacob
born to him in Paddan-aram. (Kukis paraphrase)
The Sons Of Jacob/Tribes of Israel (a graphic) from Catholic Resources
accessed January 13, 2016.
So, the entire family of Jacob is listed above (daughters are not included).
——————————
The Death of Isaac
And so comes Jacob unto Isaac his father
[at] Mamre (Kiriath-arba)—she [is] Hebron.
Which lived there Abraham and Isaac.
|
Genesis
35:27
|
Jacob went to [see] his father Isaac, [at]
Mamre (Kiriath-arba)—it [is] Hebron, where
Abraham and Isaac have lived.
|
Jacob eventually went to see his father Isaac at Mamre (Kiriath-arba; in Hebron) where both Abraham and
Isaac have lived.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so comes Jacob unto Isaac his father [at] Mamre (Kiriath-arba)—she [is]
Hebron. Which lived there Abraham and Isaac.
Targum of Onkelos And Jakob came to Izhak his father, at Mamre the city of Arba, which is Hebron, for
there Abraham and Izhak had dwelt.
Latin Vulgate And he came to Isaac his father in Mambre, the city of Arbee, this is Hebron:
wherein Abraham and Isaac sojourned.
Peshitta (Syriac) And Jacob came to his father Isaac to Mamre, to Koriath Gabarey, which is Hebron,
where Abraham and Isaac had sojourned.
Septuagint (Greek) And Jacob came to Isaac his father, to Mamre, to a city of the plain; this is Hebron
in the land of Canaan, where Abraham and Isaac sojourned.
Significant differences:
Limited Vocabulary Translations:
Easy English Jacob came to his father Isaac at Mamre. (It is also called Kiriath-Arba or Hebron.)
That is where Abraham and Isaac had lived.
Easy-to-Read Version Jacob went to his father Isaac at Mamre in Kiriath Arba (Hebron). This is where
Abraham and Isaac had lived.
The Message Finally, Jacob made it back home to his father Isaac at Mamre in Kiriath Arba,
present-day Hebron, where Abraham and Isaac had lived.
Names of God Bible Jacob came home to his father Isaac to Mamre's city, Kiriath Arba (that is, Hebron).
Abraham and Isaac had lived there for a while.
NIRV Jacob came home to his father Isaac in Mamre. Mamre is near Kiriath Arba, where
Abraham and Isaac had stayed. The place is also called Hebron.
New Simplified Bible Jacob came home to his father Isaac, to Mamre’s city, Kiriath-arba (Hebron).
Abraham and Isaac had lived there for a while.
Thought-for-thought translations; paraphrases:
Common English Bible Isaac's death
Jacob came to his father Isaac at Mamre, that is, Kiriath-arba. This is Hebron,
where Abraham and Isaac lived as immigrants.
Contemporary English V. Jacob went to his father Isaac at Hebron, also called Mamre or Kiriath-Arba, where
Isaac's father Abraham had lived as a foreigner.
The Living Bible So Jacob came at last to Isaac his father at Mamre in Kiriath-arba (now called
Hebron), where Abraham too had lived.
New Berkeley Version Jacob arrived atr his father Isaac’s at Mamre, suburban to Kiriath-Arba, which is
Hebron; where Abraham and Isaac had pilgrimaged.
New Life Version Jacob came to his father Isaac at Mamre of Kiriath-arba (that is, Hebron), where
Abraham and Isaac had been living.
New Living Translation So Jacob returned to his father, Isaac, in Mamre, which is near Kiriath-arba (now
called Hebron), where Abraham and Isaac had both lived as foreigners.
Partially literal and partially paraphrased translations:
American English Bible Then Jacob returned to his father IsaAc in MamRe, to a city of the plains [called]
Hebron (in the land of CanaAn), where AbraHam and IsaAc had stayed.
International Standard V The Death of Isaac
So Jacob reached his father Isaac at Mamre, in Kiriath-arba (also known as
Hebron), where Abraham and Isaac had lived.
New Advent (Knox) Bible He went, too, to visit his father Isaac at Mambre, the city of Arbee, also called
Hebron; here, as strangers, Abraham and Isaac had dwelt.
Today’s NIV Jacob came home to his father Isaac in Mamre, near Kiriath Arba (that is, Hebron),
where Abraham and Isaac had stayed.
Translation for Translators Isaac died
Jacob went back home to see his father Isaac at Mamre, which is also named
Kiriath-Arba, and which is now named Hebron. Isaac's father Abraham had also
lived there.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Jacob came to Isaac his father into the town of Anak (it's Hebron) that Abraham and
Isaac stayed with Mamre.
Conservapedia Jacob came to his father Isaac, in Mamre, to Kirjath-Arba, or the modern Hebron,
where Abraham and Isaac had sojourned.
Ferar-Fenton Bible Jacob afterwards went to his father Isaac, at Mamra, near Kiriath Arba [“The same
is Hebron” is also an ancient explanatory note.—F.F.], where Abraham and Isaac
dwelt.
HCSB Isaac's Death
Jacob came to his father Isaac at Mamre in Kiriath-arba (that is, Hebron), where
Abraham and Isaac had stayed.
Lexham English Bible The Death of Isaac
And Jacob came to Isaac his father [at] Mamre, [or] Kiriath-Arba (that [is], Hebron),
where Abraham and Isaac dwelled as aliens.
Catholic Bibles:
The Heritage Bible And Jacob came to Isaac, his father, to Mamre, to the city of Arbah, which is
Hebron, where Abraham and Isaac turned aside.
New RSV Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where
Abraham and Isaac had resided as aliens.
Revised English Bible Jacob came to his father Isaac at Mamre near Kiriath-arba, that is Hebron, where
Abraham and Isaac had stayed.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Ya'akov came home to his father Yitz'chak at Mamre, near Kiryat-Arba (also known
as Hevron), where Avraham and Yitz'chak had lived as foreigners.
exeGeses companion Bible And Yaaqov comes to Yischaq his father to Mamre,
to Qiryath Arba - Hebron,
where Abraham and Yischaq sojourne.
Hebrew Names Version Ya`akov came to Yitzchak his father, to Mamre, to Kiryat-Arba (which is Chevron),
where Avraham and Yitzchak lived as foreigners.
Kaplan Translation Jacob thus came to his father Isaac in Mamre, at Kiryath Arba, better known as
Hebron [See above regarding Mamre (Genesis 13:8) and Kiryath Arba (Genesis
23:2). As to whether Isaac had moved there or had lived there all along, see note
on Genesis 28:10.]. This is where Abraham and Isaac had resided.
Orthodox Jewish Bible And Ya'akov came unto Yitzchak Aviv unto Mamre, unto Kiriat HaArba, which is
Chevron, where Avraham and Yitzchak sojourned.
Restored Names Version And Ya'aqob came to his father Yitschaq at Mamre', or Qiryath Arba' (she is
Chebrown), where Abraham and Yitschaq had dwelt.
The Scriptures 1998 And Yaʽaqo came to his father Yitsḥaq at Mamrĕ, or Qiryath Arba, that is Ḥeron,
where Araham and Yitsḥaq had dwelt.
Expanded/Embellished Bibles:
Bullinger’s Companion Bible 35:27-29. The Death Of Isaac.
1726 B.C.
And Jacob came to Isaac his father to Mamre, to the city of Arbah, which is Hebron,
where Abraham and Isaac sojourned. (It does not follow that Jacob did not often
see Isaac. As son as Isaac was married, Abraham disappears from the history. It
is the same with Isaac when Jacob married: and the same with Jacob when Joseph
comes into prominence. They do not appear together in history: but Abraham is
described as "dwelling in tabernacles with Isaac and Jacob"-Heb.11:9)
The Expanded Bible Jacob went to his father Isaac at Mamre near Hebron [13:18; 18:1; 23:17-18; 25:9],
where Abraham and Isaac had ·lived [sojourned; lived as an alien].
NET Bible® So Jacob came back to his father Isaac in Mamre [This is an adverbial accusative
of location.], to Kiriath Arba [The name "Kiriath Arba" is in apposition to the
preceding name, "Mamre."] (that is, Hebron), where Abraham and Isaac had stayed
[The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary
settlement without ownership rights.].
Syndein/Thieme And Jacob {Israel} came unto Isaac, his father, unto Mamre, unto the city of Arbah,
which is Hebron, where Abraham and Isaac sojourned/'lived as a stranger passing
through'.
The Voice Jacob finally arrived at his father Isaac's house at Mamre not far from Kiriath-arba
(which is also known as Hebron). This is where Abraham and Isaac had resided as
foreigners.
Literal, almost word-for-word, renderings:
Concordant Literal Version And coming is Jacob to Isaac, his father, to Mamre, the town of Arba (It is now
Hebron), in the land of Canaan, where Abraham and Isaac sojourned.
Darby Translation And Jacob came to Isaac his father to Mamre-to Kirjath-Arba, which is Hebron;
where Abraham had sojourned, and Isaac.
English Standard Version And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron),
where Abraham and Isaac had sojourned.
Green’s Literal Translation And Jacob came to his father Isaac, to Mamre, to the City of Arba; it is Hebron
where Abraham and Isaac resided.
God’s Truth (Tyndale) Then Jacob went unto Isaac his father to Mamre a principal city, otherwise called
Hebron: where Abraham and Isaac sojourned as strangers.
New King James Version Death of Isaac
Then Jacob came to his father Isaac at Mamre, or Kirjath Arba[e] (that is, Hebron),
where Abraham and Isaac had dwelt.
Webster’s Bible Translation And Jacob came to Isaac his father to Mamre, to the city of Arbah (which [is]
Hebron) where Abraham and Isaac sojourned.
World English Bible Jacob came to Isaac his father, to Mamre, to Kiriath Arba (the same is Hebron),
where Abraham and Isaac lived as foreigners.
Young’s Updated LT And Jacob comes to Isaac his father, at Mamre, the city of Arba (which is Hebron),
where Abraham and Isaac have sojourned.
The gist of this verse:
Genesis 35:27a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance; to attain
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #935
BDB #97
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Yisechâq (יִשְֹחָק)
[pronounced yihse-KHAWK]
|
he laughs; laughing;
transliterated Isaac
|
masculine singular
proper noun
|
Strong’s #3327 &
#3446 BDB #850
|
ʾâb (אָב) [pronounced
awbv]
|
father, both as the head of a
household, clan or tribe; founder,
civil leader, military leader
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #1 BDB #3
|
Mamerêʾ (מַמְרֵא)
[pronounced mahm-RAY]
|
strength; fatness; transliterated
Mamre
|
proper singular
noun/location
|
Strong’s #4471
BDB #577
|
Qireyâth (פִרְיָת)
[pronounced kir-YAWTH]
|
city, town
|
feminine singular
construct
|
Strong’s #7151
BDB #900
|
ʾArebbaʿ (אַרְבַּע)
[pronounced ahre-BAHĢ]
|
related to the Hebrew word to lie
in wait, to ambush
(Strong’s #693 BDB #70); or to
the numeral four (Strong’s #702
BDB #916)
|
Proper noun; location
|
Strong’s #none
BDB #916
|
Together, these are transliterated Kiriath-arba, Kirjatharba and the word probably means city of Arba; city of
the four (giants?); the four-fold city. Strong’s #7153 BDB #900.
|
Translation: Jacob went to [see] his father Isaac, [at] Mamre (Kiriath-arba)...
ISBE: Hebron is said to have been rounded before Zoan (i.e. Tanis) in Egypt (Num. 13:22); its ancient
name was Kiriath–arba, probably meaning the “Four Cities,” perhaps because divided at one time into
four quarters, but according to Jewish writers so called because four patriarchs, Abraham, Isaac,
Jacob and Adam were buried there. According to Joshua 15:13 it was so called after Arba, the father
of Anak.
Genesis 35:27b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
hîyʾ (הִיא) [pronounced
hee]
|
she, it; also used as a
demonstrative pronoun: that, this
(one)
|
3rd person feminine
singular, personal
pronoun; sometimes the
verb is, is implied
|
Strong’s #1931
BDB #214
|
Cheberôwn (חֶבְרוֹן)
[pronounced khebv-ROHN]
|
association, league, joined;
transliterated Hebron
|
proper noun; location
|
Strong’s #2275
BDB #289
|
ʾăsher (אֲֹשֶר)
[pronounced uh-SHER]
|
that, so that, in that; for that,
since; which; when, at what time;
who, whom; where, wherever;
the fact that = how; because
that, because; as, like as; yea,
even, yea even; until that; then,
so [in an apodosis]
|
relative pronoun;
sometimes the verb to
be is implied
|
Strong's #834
BDB #81
|
gûwr (גּוּר) [pronounced
goor]
|
to reside, to temporarily reside,
to sojourn; to reside without
ownership; to gather together
with, band together with
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #1481
BDB #157
|
shâm (שָם) [pronounced
shawm]
|
there; at that time, then; therein,
in that thing
|
adverb
|
Strong’s #8033
BDB #1027
|
The two word ʾăsher + shâm can be rendered where, in what place, to what place when found together.
Sometimes, the addition of the verb to be might be appropriate to smooth out the phrasing.
|
The combination ʾăsher + shâm, whether together or not, means where, in what place, to what place. Min +
shâm mean from that thing, from whence, out of which.
|
ʾAberâhâm (אַבְרָהָם)
[pronounced ahbve-raw-HAWM]
|
father of a multitude, chief of a
multitude; transliterated
Abraham
|
masculine singular
proper noun
|
Strong’s #85
BDB #4
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Yisechâq (יִשְֹחָק)
[pronounced yihse-KHAWK]
|
he laughs; laughing;
transliterated Isaac
|
masculine singular
proper noun
|
Strong’s #3327 &
#3446 BDB #850
|
Translation: ...—it [is] Hebron, where Abraham and Isaac have lived.
Both Jacob’s father and grandfather have lived here.
Hebron is almost due south from where Jacob was and not appreciably far from Bethel or from Bethlehem.
Nothing is said as to how long it took Jacob to go back to visit his father or to bring his children to him. The
indication is that they did not live all that far apart, but that Jacob settled down a couple times before he actually
came to his father.
It is unclear if Jacob is coming to his father after he died or just prior to. It is fascinating that Jacob waited such
a long time to see his father. It is reasonable to assume that Jacob felt great personal shame for deceiving his
father so many years ago.
In many ways, this short section (the end of Genesis 35) is somewhat a testament to Isaac, as he seemed to
concern himself primarily with births and deaths. So this chapter which includes his death, is also a chapter
primarily concerned with births and deaths.
Genesis 35:27 Jacob went to [see] his father Isaac, [at] Mamre (Kiriath-arba)—it [is] Hebron, where Abraham and
Isaac have lived. (Kukis mostly literal translation)
Genesis 35:27 Jacob eventually went to see his father Isaac at Mamre (Kiriath-arba; in Hebron) where both
Abraham and Isaac have lived. (Kukis paraphrase)
——————————
And so are days of Isaac a hundred year and
eighty a year.
|
Genesis
35:28
|
The days of Isaac were 180 years.
|
Isaac lived for 180 years.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so are days of Isaac a hundred year and eighty a year.
Targum of Onkelos And the days of Izhak were an hundred and eighty years.
Latin Vulgate And the days of Isaac were a hundred and eighty years.
Peshitta (Syriac) And the days of Isaac were a hundred and eighty years.
Septuagint (Greek) And the days of Isaac which he lived were one hundred and eighty years.
Significant differences:
Limited Vocabulary Translations:
Easy English Now Isaac was 180 years old.
Good News Bible (TEV) Isaac lived to be a hundred and eighty years old and died at a ripe old age; and his
sons Esau and Jacob buried him. V. 29 is included for context.
The Message Isaac was now 180 years old.
NIRV Isaac lived 180 years.
Thought-for-thought translations; paraphrases:
Common English Bible At the age of 180 years, Isaac took his last breath and died. He was buried with his
ancestors after a long, satisfying life. His sons Esau and Jacob buried him. V. 29
is included for context.
The Living Bible Isaac died soon afterwards, at the ripe old age of 180. And his sons Esau and
Jacob buried him. The Living Bible combined vv. 28–29.
New Berkeley Version Isaac’s life span was 180 years;...
Partially literal and partially paraphrased translations:
New Advent (Knox) Bible And now Isaac finished his life, of a hundred and eighty years; he died at last, worn
out with age, his tale of years complete. He too became a part of his people; and
his two sons, Esau and Jacob, gave him burial. V. 29 is included for context.
Translation for Translators Isaac lived until he was 180 years old.
Mostly literal renderings (with some occasional paraphrasing):
Conservapedia Isaac lived to be 180 years old.
Lexham English Bible Now the days of Isaac were one hundred and eighty years.
Catholic Bibles:
New American Bible (2011) The length of Isaac's life was one hundred and eighty years; then he breathed his
last. He died as an old man and was gathered to his people. After a full life, his sons
Esau and Jacob buried him. V. 29 is included for context.
Revised English Bible Isaac was a hundred and eighty years old when he breathed his last.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Yitz'chak lived to be 180 years old.
exeGeses companion Bible And the days of Yischaq
are a hundred years and eighty years:.
JPS (Tanakh—1917) And the days of Isaac were a hundred and fourscore years.
Orthodox Jewish Bible And the days of Yitzchak were me'at shanah u'shemonim shanah.
Restored Names Version And the days of Yitschaq were one hundred eighty years.
Expanded/Embellished Bibles:
Bullinger’s Companion Bible And the days of Isaac were an hundred and fourscore years. (= 180).
NET Bible® Isaac lived to be 180 years old [Heb "And the days of Isaac were one hundred and
eighty years."].
Syndein/Thieme And the days of Isaac were an hundred and fourscore years {180 years}.
The Voice Isaac lived 180 years.
Literal, almost word-for-word, renderings:
Concordant Literal Version And coming are the days of Isaac to be a hundred and eighty years.
Context Group Version And the days of Isaac were 180 years.
Emphasized Bible And the days of Isaac came to be—one hundred and eighty years.
Third Millennium Bible And the days of Isaac were a hundred and fourscore years.
Young's Literal Translation Now the days of Isaac were 180 years.
The gist of this verse: Isaac lived to be 180 years old.
Genesis 35:28
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה)
[pronounced haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
plural, Qal imperfect
|
Strong's #1961
BDB #224
|
yâmîym (יָמִים)
[pronounced yaw-MEEM]
|
days, a set of days; time of life,
lifetime; a specific time period, a
year
|
masculine plural
construct
|
Strong’s #3117
BDB #398
|
Yisechâq (יִשְֹחָק)
[pronounced yihse-KHAWK]
|
he laughs; laughing;
transliterated Isaac
|
masculine singular
proper noun
|
Strong’s #3327 &
#3446 BDB #850
|
mêʾâh (מֵאָה)
[pronounced may-AW]
|
one hundred, a hundred,
hundred
|
feminine singular
numeral
|
Strong’s #3967
BDB #547
|
shânâh (שָנָה)
[pronounced shaw-NAW]
|
year
|
feminine singular noun
|
Strong’s #8141
BDB #1040
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
shemônîym (שְמֹנִים)
[pronounced she-moh-NEEM]
|
eighty
|
indeclinable plural
numeral; adjective
|
Strong’s #8084
BDB #1033
|
shânâh (שָנָה)
[pronounced shaw-NAW]
|
year
|
feminine singular noun
|
Strong’s #8141
BDB #1040
|
Translation: The days of Isaac were 180 years.
Isaac, like many of his ancestors, lived for a very long time.
Timewise, Abraham was 100 where Isaac was born. Isaac married at age 40 and sired Jacob and Esau about
20 years later. This would make Jacob and Esau about 120 years old.
Isaac lived the longest of all the patriarchs, although his life seemed to be overshadowed by both his father
Abraham and son, Jacob (which could simply be the result of the history which he himself recorded). He spent
a great deal of his life in old age, as many years previously he was spoken of as old and blind.
It is this verse which makes Genesis 27:2 seem rather humorous. Recall that Isaac called his son to his side
because he thought that he was dying. He said, "I do not know the day of my death." Idiomatically, this meant
that he thought death was imminent and he did not want to die without properly blessing Esau, his favorite son.
However, literally, it means that he did not have a clue as to the day of his death, which occurred forty some years
after Genesis 27:2. Scofield, usually astute in Biblical trivia, wrote this occurred 43 years ago, given 20 years
spent in Haran and 25 years transpired after Jacob returned from Haran.
Genesis 35:28 The days of Isaac were 180 years. (Kukis mostly literal translation)
Genesis 35:28 Isaac lived for 180 years. (Kukis paraphrase)
——————————
And so breathes [his last] Isaac and so he
dies and so he is gathered unto his people,
old and full of days. And so bury him Esau
and Jacob, his sons.
|
Genesis
35:29
|
Isaac breathes [his last] and dies, and he is
gathered to his people, old and full of days.
His sons Esau and Jacob bury him.
|
Isaac breathes his last and dies, and then is gathered to his people, having led a long and full life. His
sons Esau and Jacob bury him.
|
Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And so breathes [his last] Isaac and so he dies and so he is gathered unto his
people, old and full of days. And so bury him Esau and Jacob, his sons.
Targum of Onkelos And Izhak expired and died and was gathered to his people, old and full of days,
and Esau and Jakob his sons buried him.
Latin Vulgate And being spent with age he died, and was gathered to his people, being old and
full of days: and his sons Esau and Jacob buried him.
Peshitta (Syriac) Then Isaac grew weak and died; and he was gathered to his people, being very old
and full of days; and his sons Esau and Jacob buried him in the burial ground which
his father Abraham had purchased.
Septuagint (Greek) And Isaac gave up the ghost and died, and was gathered to his people, old and full
of days; and Esau and Jacob his sons buried him.
Significant differences:
Limited Vocabulary Translations:
Bible in Basic English Then Isaac came to his end and was put to rest with his father's people, an old man
after a long life: and Jacob and Esau, his sons, put him in his last resting-place.
Easy English Isaac breathed his last breath. He died and he went to be with his people. He was
very old. Isaac's sons Esau and Jacob buried him.
Easy-to-Read Version Then Isaac became weak and died. Isaac had lived a long and full life. His sons
Esau and Jacob buried him in the same place as his father.
The Message Isaac breathed his last and died--an old man full of years. He was buried with his
family by his sons Esau and Jacob.
Names of God Bible Isaac was 180 years old when he took his last breath and died. He joined his
ancestors in death at a very old age. His sons Esau and Jacob buried him. V. 28
is included for context.
NIRV Then he took his last breath and died. He was very old when he joined the members
of his family who had already died. His sons Esau and Jacob buried him.
New Simplified Bible Isaac took his last breath and died. He joined his ancestors in death at a very old
age. His sons Esau and Jacob buried him.
Thought-for-thought translations; paraphrases:
Common English Bible Isaac took his last breath and died. He was buried with his ancestors after a long,
satisfying life. His sons Esau and Jacob buried him.
Contemporary English V. Isaac died at the ripe old age of one hundred eighty, then his sons Esau and Jacob
buried him. The CEV combines vv. 28–29.
New Berkeley Version ...then Isaac expired, and upon his death he was gathered to his people, aged and
satisfied with life; so his sons Esau and Jacob buried him.
New Century Version So Isaac breathed his last breath and died when he was very old, and his sons
Esau and Jacob buried him.
New Life Version And Isaac breathed his last and died, and was joined to his people who died before
him. He was an old man who had a long life, and his sons Esau and Jacob buried
him.
New Living Translation Isaac lived for 180 years. Then he breathed his last and died at a ripe old age,
joining his ancestors in death. And his sons, Esau and Jacob, buried him. V. 28 is
included for context.
Partially literal and partially paraphrased translations:
American English Bible For IsaAc had lived a hundred and eighty years before he stopped breathing and
died. Then his sons, Esau and Jacob, buried him beside his family, after he had
lived a long and full life. V. 26 is included for context.
Beck’s American Translation When Isaac was 180, being old and having had a full life, he died and was laid away
with his people. His sons Esau and Jacob buried him.
International Standard V Isaac had lived a total of 180 years when he died and joined his ancestors at a ripe
old age. Then his sons Esau and Jacob buried him. V. 26 is included for context.
Translation for Translators He was very old when he died and went to join his ancestors who had died
previously. His sons Esau and Jacob buried his body.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Isaac expired and died, gathered to his people as an elder satisfied in days. His
sons Esau and Jacob buried him.
Conservapedia Isaac expired, and was gathered to his people, having lived a long and full life. His
sons Esau and Jacob buried him.
Ferar-Fenton Bible Then Isaac expired, and died, and was added to his people, old and satisfied with
years, and Esau and Jacob his sons buried him.
HCSB He took his last breath and died, and was gathered to his people, old and full of
days. His sons Esau and Jacob buried him.
Lexham English Bible And Isaac passed away and died, and was gathered to his people, old and full of
days. And his sons Esau and Jacob buried him.
Catholic Bibles:
Christian Community (1988) After living a hundred and eighty years Isaac breathed his last and was gathered
to his people at a good old age. His sons Esau and Jacob buried him..
The Heritage Bible And Isaac breathed out, and died, and was gathered to his people, old and satisfied
with days; and his sons, Esau and Jacob, buried him.
New American Bible (2002) The lifetime of Isaac was one hundred and eighty years; then he breathed his last.
After a full life, he died as an old man and was taken to his kinsmen. His sons Esau
and Jacob buried him. V. 28 is included for context.
New Jerusalem Bible Isaac was one hundred and eighty years old when he breathed his last. He died and
was gathered to his people, an old man who had enjoyed his full span of life. His
sons Esau and Jacob buried him. V. 28 is included for context.
Revised English Bible He died and was gathered to his father's kin at this very great age, and his sons
Esau and Jacob buried him.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Then he breathed his last, died and was gathered to his people, an old man full of
years; and his sons 'Esav and Ya'akov buried him.
exeGeses companion Bible ...and Yischaq expires and dies
and is gathered to his people
- aged and satisfied of days:
and his sons Esav and Yaaqov entomb him.
Hebrew Names Version Yitzchak gave up the spirit, and died, and was gathered to his people, old and full
of days. Esav and Ya`akov, his sons, buried him.
Judaica Press Complete T. And Isaac expired and died and was gathered in to his peoples, old and sated with
days, and his sons, Esau and Jacob, buried him.
Kaplan Translation He breathed his last and died, and was gathered to his people, old and in the
fullness of his years. His sons, Esau and Jacob, buried him [In Makhpelah, see
Genesis 49:31.].
Orthodox Jewish Bible And Yitzchak expired, and died, and was gathered unto his people, being zaken
(old) and full of yamim; and his banim Esav and Ya'akov buried him.
Expanded/Embellished Bibles:
The Amplified Bible And Isaac's spirit departed; he died and was gathered to his people, being an old
man, satisfied and satiated with days; his sons Esau and Jacob buried him.
Bullinger’s Companion Bible And Isaac gave up the ghost, and died (for great emphasis, they all mean the same
thing, repeated in other words, to add solemnity to the event), and was gathered to
his people (see 49:33, 2 Sam.12:23), being old and full of days: and his sons Esau
and Jacob buried him. (5 "ands", #5 = grace)
The Expanded Bible So Isaac breathed his last breath and died [Land was gathered to his
people/relatives; 25:8] when he was very old [Land full of days], and his sons Esau
and Jacob buried him.
NET Bible® Then Isaac breathed his last and joined his ancestors [Heb "and Isaac expired and
died and he was gathered to his people." In the ancient Israelite view he joined his
deceased ancestors in Sheol, the land of the dead]. He died an old man who had
lived a full life [Heb "old and full of years."]. His sons Esau and Jacob buried him.
The Voice By the time he took his last breath and joined his ancestors in death, he had
reached a ripe old age and lived a full life. His sons, Esau and Jacob, buried him.
Literal, almost word-for-word, renderings:
Concordant Literal Version And expiring is Isaac, and he died, and is gathered to his people, old and satisfied
with days. And entombing him are Esau and Jacob, his sons.
Context Group Version And Isaac breathed out [ a final time ], and died, and was gathered to his people,
old and full of days: and Esau and Jacob his sons buried him.
English Standard Version And Isaac breathed his last, and he died and was gathered to his people, old and
full of days. And his sons Esau and Jacob buried him.
Green’s Literal Translation And Isaac expired and died and was gathered to his people, old and satisfied of
days. And his sons Esau and Jacob buried him.
God’s Truth (Tyndale) And the days of Isaac were an hundred and eighty years: and then fell he sick and
died, and was put unto his people being old and full of days. And his sons Esau and
Jacob buried him. V. 26 is included for context.
NASB Isaac breathed his last and died and was gathered to his people, an old man of ripe
age [Lit and satisfied with days]; and his sons Esau and Jacob buried him.
New King James Version So Isaac breathed his last and died, and was gathered to his people, being old and
full of days. And his sons Esau and Jacob buried him.
Third Millennial Bible And Isaac gave up the ghost and died, and was gathered unto his people, being old
and full of days; and his sons Esau and Jacob buried him.
World English Bible Isaac gave up the spirit, and died, and was gathered to his people, old and full of
days. Esau and Jacob, his sons, buried him.
Young’s Updated LT And Isaac expires, and dies, and is gathered unto his people, aged and satisfied
with days; and bury him do Esau and Jacob his sons.
The gist of this verse: Isaac dies at age 180 after a full life. Esau and Jacob bury him.
Genesis 35:29a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
gâvaʿ (גָּוַע)
[pronounced gaw-VAHĢ]
|
to expire, to perish, to die, to be
about to die
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #1478
BDB #157
|
There seems to be the sense here of taking one’s last breath. The full listing of BDB meanings: to expire, die,
perish, give up the ghost, yield up the ghost, be dead, be ready to die; to be about to die. Gesenius adds tro
be destroyed. Zodhiates adds, to breath out one’s life; saying [this word] may not always connote the precise
moment of death.
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
mûwth (מוּת)
[pronounced mooth]
|
to die; to perish, to be destroyed;
to be put to death; to die
prematurely [by neglect of wise
moral conduct]
|
3rd person masculine
singular, Qal imperfect
|
Strong's #4191
BDB #559
|
Translation: Isaac breathes [his last] and dies,...
The impression is, he has been reunited with Jacob, his son, taking vv. 27–29 as a whole. He takes his final
breath as a mortal and passes from life to eternity.
Obviously needs editing.
|
With Abraham as the father of the Jewish people, God had worked His plan so that Isaac would be clearly a
type of Christ.
|
Isaac as a Type of Christ
|
Isaac
|
Christ
|
Isaac is the promised seed (Genesis 17:16).
|
Yeshua is the promised seed (Galatians 3:16).
|
Isaac’s birth was a miracle—it was physically
impossible for him to be conceived (Genesis
17:17-19).
|
Yeshua’s birth was miraculous, being conceived by the
Holy Ghost and born of a virgin (Matthew 1:18-25).
|
Abraham is instructed to sacrifice his son (Genesis
22:1-2).
|
God spared not His only Son (John 3:16, Romans
8:32).
|
The sacrifice is on Mount Moriah (Genesis 22:1-2).
|
Yeshua died on Mount Moriah (Calvary).
|
Isaac was obedient to his father unto death (Genesis
22:5-12).
|
Yeshua was obedient unto death (Philippians 2:5-8).
|
A ram is substituted for Isaac (Genesis 22:13).
|
Christ’s death was a substitution for us (2 Corinthians
5:21).
|
Genesis 22:2—Abraham was told to sacrifice Isaac.
|
Type of—Yeshua as the offering for sin.
|
Genesis 22:4—Isaac was good as dead for three days
in Abraham’s eyes.
|
Type of—Yeshua in the grave for three days.
|
Genesis 22:5—Abraham believed Isaac would be
raised (on the third day).
|
Type of—Yeshua raised on the third day.
|
Genesis 22:6, 8—Both father and son were in
agreement (Amos 3:3).
|
Type of—the Father and Son in agreement (Luke
22:42).
|
Genesis 22:12—Abraham did not withhold his son.
|
Type of—God giving His only Son (John 3:16).
|
Genesis 24:1-4—Abraham sent his servant to get a
bride for Isaac.
|
Type of—God sending His Holy Spirit to prepare His
bride, the Church (John 14:26).
|
Genesis 24:13—Abraham’s servant met Isaac’s bride
by a well.
|
Type of—the Spirit giving springs of living water (John
4:10, 14, 7:38-39).
|
The miraculous birth:
Gen 21:1-7 Now the LORD was gracious to Sarah as
he had said, and the LORD did for Sarah what he had
promised. Sarah became pregnant and bore a son to
Abraham in his old age, at the very time God had
promised him. Abraham gave the name Isaac to the
son Sarah bore him… Abraham was a hundred years
old when his son Isaac was born to him. Sarah said,
“Who would have said to Abraham that Sarah would
nurse children? Yet I have borne him a son in his old
age.”
As a picture of the Lord Jesus Christ, the first thing to
notice is the miraculous birth by which Isaac came into
the world. God had promised that a child would be
born to Abraham in his old age, but one hundred years
old is leaving it a bit long don’t you think? In the
natural it’s obviously far too late but this was not a
natural birth. Galatians 4:28 tells us
‘And you brethren, like Isaac, are children of promise.
But as at that time he who was born according to the
flesh (Ishmael) persecuted him who was born
according to the Spirit (Isaac).’
Isaac truly was ‘born according to the Spirit’. It was the
work of God that allowed the ninety one year old
Sarah to conceive and it was the power of God that
bought about Jesus in an even greater miraculous
birth.
|
Matt 1:18 This is how the birth of Jesus Christ came
about: His mother Mary was pledged to be married to
Joseph, but before they came together, she was found
to be with child through the Holy Spirit.
Like Isaac, the Lord Jesus was ‘born according to the
Spirit’ and would go on to fulfill in His life many of the
events that we see pictured in the life of Isaac.
|
Both Jesus and Isaac were Sons of promise. Isaac
was Abraham's son, through whom God promised to
make a great nation, and bless all the nations of the
earth (Genesis 18:18).
|
Jesus is the promised One through whom God
blesses all the nations (Gal. 3:16).
|
Both Jesus and Isaac are responsible for descendants
of Abraham. Abraham's physical descendants come
through Isaac, and his spiritual descendants come
through Jesus (Gal. 3:26-29).
|
Abraham's physical descendants are born by physical
birth, and his spiritual descendants are born by
spiritual birth through baptism (Jn. 3:3-5; Acts 2:38;
Tit. 3:5).
|
Both Jesus and Isaac were their Fathers' only Son.
Abraham's sacrifice of his only son, foreshadowed
God's sacrifice of His only Son (Heb. 11:17; Jn. 3:16).
|
|
Both Jesus and Isaac were sacrificed in Moriah. God
commanded Abraham to sacrifice Isaac on a mountain
in the land of Moriah (Genesis 22:2, 14).
|
Jesus was sacrificed in Moriah (2 Ch. 3:1). Moriah is
the place God provides the sacrifice for our sins
(Genesis 22:14). It's the place Jesus was sacrificed to
atone for man's sins.
|
Both Jesus and Isaac carried wood for their sacrifice.
Abraham laid the wood on Isaac, who carried it up the
mountain (Genesis 22:6).
|
Jesus bore His cross which was made of wood (Jn.
19:17-18).
|
The sacrifice of the promised son is revealed in
Genesis 22.
22:1-2 Some time later God tested Abraham. He said
to him, “Abraham!”
“Here I am,” he replied. Then God said, “Take your
son, your only son, Isaac, whom you love, and go to
the region of Moriah. Sacrifice him there as a burnt
offering on one of the mountains I will tell you about.”
22:6 Abraham took the wood for the burnt offering and
placed it on his son Isaac, and he himself carried the
fire and the knife.
22:7,8 Isaac spoke up and said to his father Abraham,
“Father?” “Yes, my son?” Abraham replied. “The fire
and wood are here,” Isaac said, “but where is the lamb
for the burnt offering?” Abraham answered, “God
himself will provide the lamb for the burnt offering, my
son.”
22:13-14 Abraham looked up and there in a thicket he
saw a ram caught by its horns. He went over and took
the ram and sacrificed it as a burnt offering instead of
his son. So Abraham called that place The LORD Will
Provide. And to this day it is said, “On the mountain of
the LORD it will be provided.”
Abraham called the place where Isaac was to be
sacrificed, ‘The Lord will provide.’ And that is exactly
what God did do 4000 years later because He ‘so
loved the world that he gave his only begotten Son…’
With Isaac, we had a picture of Jesus as the only Son,
deeply loved by the Father being sacrificed. But a
slightly different picture emerges now with the ram.
With the ram we have a picture of an innocent victim
dying as a substitute for another. Its blood was spilt so
that others could go free. This again is what Jesus did
for us.
|
Isaac, whom Abraham loved, was to be a sacrifice on
Mount Moriah. This was actually a mountain range,
upon which Calvary stood. So this is the same place
that approximately 4000 years later God would allow
His son to be the sacrifice for the sins of the world.
Notice also that God spoke of the love that Abraham
had for Isaac. Believe it or not, this is the first mention
of love in the Bible and while it speaks of Abraham’s
love for Isaac, it is a picture of the love which God the
Father had for Jesus. This love existed before the
foundation of the world and was expressed several
times in Jesus’ earthly ministry when God’s voice was
heard from Heaven stating ‘this is my beloved Son in
whom I am well pleased.’
While Abraham carried the fire and the knife, it was
left to Isaac to carry the very wood on which he would
be sacrificed. This again pictures the Lord Jesus who,
while he was physically able, carried his wood, the
cross, to Golgotha where He would die.
Just as Isaac was to take the place of the lamb for this
sacrifice, so Jesus became the ‘lamb of God that
takes away the sins of the world.’
|
Both Isaac and Jesus did work necessary to become
a sacrifice to God.
|
|
Both Jesus and Isaac were obedient to their Fathers
to the point of death. Isaac obeyed his father, who
bound him and laid him on the alter (Genesis 22:6-9).
|
Jesus obeyed His father and was obedient to the point
of crucifixion, through which He learned obedience (
Phil. 2:5-8; Heb. 5:7-8).
|
Both Jesus and Isaac were raised up by the power of
God. When God stopped Abraham from slaying his
son, Abraham considered that God raised him from
the dead (Heb. 11:19).
|
God raised Jesus from the dead (Rom. 6:4).
|
24:1-4 Abraham was now old and well advanced in
years, and the LORD had blessed him in every way.
He said to the chief servant in his household, the one
in charge of all that he had, “Put your hand under my
thigh. I want you to swear by the LORD, the God of
heaven and the God of earth, that you will not get a
wife for my son from the daughters of the Canaanites,
among whom I am living, but will go to my country and
my own relatives and get a wife for my son Isaac.”
What then, is the next mention of Isaac after he was
to be sacrificed upon mount Moriah? What we find is
that Abraham is concerned that Isaac should have a
bride and sends his servant out to find her. This is a
clear picture of God the Father’s heart after the
sacrifice of His son Jesus. This is discussed more in
the study on Abraham but it should be mentioned that
like Isaac here, the next major event after Jesus’
death and resurrection was the sending of the Holy
Spirit to find and prepare a bride for him. The servant
in this passage is a beautiful picture of the Holy Spirit.
The servant was the chief servant in Abraham’s
household, yet is unnamed in scripture. This pictures
how the Holy Spirit, the third member of the Godhead,
doesn’t speak or draw attention to Himself, but gives
all glory to Jesus. In John 16:13-14 Jesus spoke of the
Holy Spirit saying, ‘but when He, the Spirit of truth,
comes, He will guide you into all the truth; for He will
not speak on His own initiative, but whatever He
hears, He will speak; and He will disclose to you what
is to come. He shall glorify me; for He shall take of
mine, and shall disclose it to you.’
Likewise we read that the servant was in charge of all
that Abraham had. This also pictures the Spirit who,
being part of the Godhead, possesses all the nature
and character of God but has taken a subservient role
doing and speaking only what He hears the Father
saying.
|
|
The marriage of the son
24:62-66 ‘Now Isaac… went out to the field one
evening to meditate, and as he looked up, he saw
camels approaching. Rebekah also looked up and saw
Isaac. She got down from her camel and asked the
servant, “Who is that man in the field coming to meet
us?” “He is my master,” the servant answered. So she
took her veil and covered herself. Then the servant
told Isaac all he had done. Isaac brought her into the
tent of his mother Sarah, and he married Rebekah. So
she became his wife, and he loved her.’
We have seen how Isaac was offered as a sacrificed
on Mount Moriah. We also noted how the next mention
of Isaac was with his father Abraham sending the
servant out to find a wife for Isaac. But in this
scripture, we have the first time that Isaac is actually
seen since his near sacrifice in Chapter 22. Clearly,
this also continues the picture of the Lord Jesus Christ
who ascended into heaven after the resurrection and
is not seen again until He meets His bride at His
return. From the scripture above we see three things
that occurred at this time. Firstly, we see that Rebekah
prepared herself by covering her face with her veil.
Secondly, we see that Isaac took Rebekah back to his
home, to his mother’s tent. Finally we see that Isaac
loved her and the two were married. These three
events foreshadow the meeting of Jesus and his bride,
the church.
Revelation 19:7 ‘Let us rejoice and be glad and give
him glory! For the wedding of the Lamb has come, and
his bride has made herself ready. Fine linen, bright
and clean, was given her to wear.”
|
We also know from Jesus’ own words that at his return
he, like Isaac, will take us back to His Father’s house.
John 14:2-3 ‘In my Father’s house are many rooms; if
it were not so, I would have told you. I am going there
to prepare a place for you. And if I go and prepare a
place for you, I will come back and take you to be with
me that you also may be where I am.
|
Genesis 15:4—Abraham’s servant’s name was
Eliezer, which means “comforter.”
|
Type of—Yeshua sending the Comforter (John 16:7).
|
Genesis 24—Eliezer’s name is not mentioned.
|
Type of—the Spirit not speaking of Himself (John
16:13).
|
Genesis 24:58—Rebekah agreed to go to her
husband without ever seeing him.
|
Type of—the Church first seeing Christ at His return
(John 20:29, 1 Thessalonians 4:16).
|
Genesis 22:19—After the offering, Isaac is not
mentioned until he met his bride.
|
Type of—Yeshua being seen by the Church at His
return (Revelation 1:7).
|
• Abraham sends his oldest servant to select a bride for his son (Genesis 24). The bride responds to the servant
even though she is in a foreign country. The Holy Spirit is sent out into the world to seek out the church. The
church responds even though she is in the devil’s world, among Gentiles (Ephesians 6:12).
• Rebekah, before marrying Isaac, acquires silver and gold (Genesis 24:53). Before the marriage to Christ the
bridegroom, the Church acquires gold, silver, and precious stones (1 Corinthians 3:12-15).
• Isaac went out and brought Rebekah into his mother’s tent (Genesis 24:63-67). Yeshua meets the church in
the air (1 Thessalonians 4:13-18) and takes her to His Father’s house (John 14:1-3).
• Abraham gives all things to Isaac (Genesis 25:5). God has given all things to Yeshua the Messiah (Ephesians
1:22; Hebrews 1:2).
• God’s covenant was confirmed with Isaac (Genesis 26:3-5). Yeshua’s spiritual children are the children of
promise (Romans 9:8).
|
Isaac and Jesus were "only, beloved" sons of a righteous father; Ishmael had been sent away in Genesis 21:14
[Genesis 22:2].
Both Isaac and Jesus are identified as the "son of Abraham" [see Genesis 21:3; 22:2; Matthew 1:1].
Both were offered in sacrifice [Genesis 22:2; John 1:29; Matthew 27:35; Mark 15:24; Luke 23:33; John
11:5019:17-18].
The sacrifice was offered in the land of Moriah – Jerusalem [Genesis 22:2; 2 Chronicles 3:1; Matthew 16:21-23].
Both sons carried the wood for their own sacrifice [Genesis 22:6; John 19:17]
Both were "bound" and placed on top of the wood [Genesis 22:9; John 19:18-19; Philippians 2:8].
Both willingly allow themselves to be offered in sacrifice [Genesis 22:7-8; Colossians 2:6-8].
Both sons were "resurrected" or "given back" the their fathers on the third day. Isaac was essentially "dead"
to his grieving father when God commanded him to sacrifice his son. On the "third day" God provided another
sacrifice and his son was restored. God's son died on the Cross and was resurrected on the third day! [Genesis
22:4; Matthew 16:21; 17:23; 20; 19; Mark 9:31; 10:34; Luke 9:22; 18:22; 24:7, 44-47; Acts 10:40; 1 Corinthians
15:4].
|
From http://www.biblestudyguide.org/articles/resurrection/isaac-is-a-type.htm accessed August 1, 2015.
From Michael Hunt; Agape Bible Study; accessed August 1, 2015.
From http://www.jesusplusnothing.com/studies/online/jcisaac.htm accessed August 1, 2015.
From Rebecca at the Well Foundation; accessed August 1, 2015.
|
http://faraboveall.com/020_Expository/Isaac.pdf may include additional Scripture.
|
Genesis 35:29b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâçaph (אָסַף)
[pronounced aw-SAHF]
|
to be assembled, to be gathered,
to assemble, to gather
|
3rd person masculine
plural, Niphal perfect
|
Strong’s #622
BDB #62
|
ʾel (אֶל) [pronounced
ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
3rd person masculine
singular suffix
|
Strong’s #5971
BDB #766
|
Translation: ...and he is gathered to his people,...
By this, I take it that Isaac will see the people with whom he associated throughout his life.
Have your relationships seem to end suddenly, or never quite have a conclusion or an ending—you just never see
them again? The impression here is, you are reunited again, and you get to enjoy the company of one another,
sans the sin nature.
Genesis 35:29c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
zâqên (זָקֵן)
[pronounced zaw-KANE]
|
old, elderly, aged
|
masculine singular
adjective
|
Strong’s #2205
BDB #278
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
sâbêaʿ (שָֹבֵעַ)
[pronounced sawb-VAY-ahģ]
|
sated, satisfied, surfeited, filled,
full of; abounding
|
masculine singular
adjective; construct form
|
Strong’s #7649
BDB #960
|
yâmîym (יָמִים)
[pronounced yaw-MEEM]
|
days, a set of days; time of life,
lifetime; a specific time period, a
year
|
masculine plural noun
|
Strong’s #3117
BDB #398
|
Translation: ...old and full of days.
This tells us that Isaac died a very old man, and that he had a full life. Full of days refers to the quality of his life
more than to the quantity.
Genesis 35:29d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s #
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qâbar (קָבַר)
[pronounced kaw-BAHR]
|
to bury, to heap up a mound
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #6912
BDB #868
|
ʾêth (אֶח) [pronounced
ayth]
|
him, it; he; untranslated mark of
a direct object; occasionally to
him, toward him
|
sign of the direct object
affixed to a 3rd person
masculine singular suffix
|
Strong's #853
BDB #84
|
ʿÊsâv (עֵשָֹו)
[pronounced ģay-SAWV]
|
handled, made, rough handling;
hairy; transliterated Esau
|
masculine singular
proper noun
|
Strong’s #6215
BDB #796
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Yaʿăqôb (יַעֲקֹב)
[pronounced yah-ģuh-KOHBV]
|
supplanter; insidious, deceitful;
to circumvent; heel; and is
transliterated Jacob
|
masculine proper noun
|
Strong’s #3290
BDB #784
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural noun
with the 3rd person
masculine singular suffix
|
Strong’s #1121
BDB #119
|
Translation: His sons Esau and Jacob bury him.
Esau and Jacob are both old men now—they are each 120 years old. The things of the past they have left in the
past.
Interestingly enough, Isaac appears to be an old man for a very long period of time. Remember, back when Jacob
left Canaan, Isaac was blind and could not distinguish the two fraternal twin brothers apart. Then Jacob spent 20
years in Paddan-aram and then some time moving from place to place in Canaan.
It is often stated and implied in Scripture that a relationship with God results in a longer, fuller life (quite obviously,
this is not true of martyrs). Isaac is said to have had a long life and a good life as well. That is what it means to
be old and satisfied of days.
Life has changed very little in 4000 years. At a funeral, the family returns to the patriarch and those family
members who have not seen each other for a long time gather. Esau is named first and the author must have
spent some time with Esau (or, the author of the next chapter), as we have a complete genealogy of Esau follows.
Jacob and Esau both participate in the burial of their father. It is possible that Esau moves back into the Land of
Promise for a time after the death of Isaac.
Now, even though the line of Esau will be the topic of the following chapter, the line extends beyond this period
of time. Therefore, even if Genesis 36 was first recorded soon after the funeral, someone would have to have
added many of the names at a later date.
Genesis 35:29 Isaac breathes [his last] and dies, and he is gathered to his people, old and full of days. His sons
Esau and Jacob bury him. (Kukis mostly literal translation)
Genesis 35:29 Isaac breathes his last and dies, and then is gathered to his people, having led a long and full life.
His sons Esau and Jacob bury him. (Kukis paraphrase)
——————————
A Set of Summary Doctrines and Commentary
The ESV; capitalized is used below.
|
A Summary of Genesis 35
|
1. In previous chapters, it is clear that Jacob and his sons have failed on many occasions.
2. In Genesis 34, when Levi and Simeon slaughtered the men of Shechem, God is not mentioned, except
as a ruse to get the sons of Hamor to agree to circumcision (in fact, God is not mentioned even there; but
the ritual of circumcision is insisted upon by the sons of Jacob).
3. Despite how unfocused the sons of Jacob are, God gives guidance to Jacob, telling him to go to Bethel.
Robert Dean: [E]ven though Jacob had become complaisant about God and not completed his mission,
God continued to exercise the initiative towards Jacob. That is an important principle. No matter how we
fail God, God is never going to fail us. He is continually going to exercise the initiative of divine grace in
our behalf. Genesis 35:1
4. At that point, Jacob purifies his household by purging it of all traces of false gods. Fellowship (interaction)
with God requires cleansing. 1John 1:9 Genesis 35:2–4
1) As an aside, the God of the Old and New Testament is Unique and Specific.
2) The Bible never teaches that if you worship one god and I another, that this is the same God. The
God of the Bible is worthy of our worship. There is no other God. There is only the Revealed God
of Scripture.
3) So, whatever household gods were being kept by the people of Jacob had to be removed.
5. Then Jacob says, “Then let us arise and go up to Bethel, so that I may make there an altar to the God
who answers me in the day of my distress and has been with me wherever I have gone.” This is
gratitude. Jacob recognized God’s function and protection in his life. There is little indication that Jacob
turns his spiritual life around here. However, from time to time, he recognizes what God has done in his
life.
6. God provides the family of Jacob protection, allowing the fear of his family to spread throughout the area
where they traveled. God has continually set up protections for them. Despite the many failings of this
family, God is always faithful to them.
7. Jacob, recognizing God’s care and grace, worships Him in Bethel. This is where God first appeared to
Jacob when he was running from his brother Esau. God reappeared to Jacob in Bethel as well. Genesis
35:7, 9–10
8. God renames Jacob a second time. Genesis 32:28 35:10
9. Now that Jacob was back in the Land of Promise, God promises Jacob directly about his future and the
future of his descendants (just as God had done for Abraham and Isaac). And God said to him, "I am
God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings
shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will
give the land to your offspring after you." (Genesis 35:11–12)
10. Jacob honors God after He spoke to him. He set up a pillar, then poured out a drink offering and oil upon
it. Genesis 35:13–14
11. In honor of God, Jacob calls this place Bethel (this is the second time that he names it Bethel). Genesis
35:15
12. Jacob’s 12th and final son are born to him—Benjamin—the only son of Jacob to actually be born in the
land of promise. You may recall the wonderful foreshadowing of Jesus Christ which was found in the birth
of Benjamin. Genesis 35:16–18
13. Jacob and his family will be called Hebrews, which is a transliteration from the Hebrew word ʿIberîy
(עִבְרִי) [pronounced ģihb-VREE], which means one from beyond. Abraham came into the Land of
Promise from the east; and all of Jacob’s sons, save one, are born in the east. Therefore, they have
come to Canaan as those from beyond [the Jordan River]. Strong’s #5680 BDB #720. For the rest of
the history of the Jews, this will be their name. Hebrew is a rough transliteration of ʿIberîy (עִבְרִי).
14. When Jacob set up a pillar as a memorial to Rachel, there is a gloss in this chapter telling us that the pillar
is still there to this day. We saw through simple deduction that such an observation would have been
made 500 years later. This gave us an opportunity to discuss the concept of glosses, several of which
are found in the book of Genesis. Genesis 35:20
15. Reuben provides evidence that, even though he is the firstborn of Jacob, that he lacks the integrity and
common sense to carry on as the first heir to Jacob. Reuben has sex with one of his step mothers.
Genesis 35:22a
16. The final portion of this chapter appears to be a salute to Isaac, who concerned himself with births and
deaths, for the most part, in the portions of Genesis that he wrote. All of the sons of Jacob are named,
and then the death of Isaac is recorded. Genesis 35:22b–29
17. There are three deaths recorded in this chapter:
1) Deborah, who was the personal servant of Rebekah, and apparently given to Jacob for his trip to
Paddan-aram. Genesis 35:8
2) Rebekah, when giving birth to her second son. Genesis 35:16–19
3) Isaac, of old age, while Jacob was still in the land. Genesis 35:28–29
18. Genesis 35:29 (where Jacob and Esau bury Isaac) and Genesis 36:6–7 (where Esau takes everything
and moves away from the land of Canaan) suggests that there was a time when these brothers lived side-by-side. Reasonably, this would have taken place after the death of Isaac. Interestingly enough, both
houses are said to be so blessed as to be overrun with cattle that they could not support them (Genesis
36:7).
|
Most of these chapters can be read through in 2 or 3 minutes. However, even if a person is able to retain much
of what he has read, it is of little benefit to the spiritual life if the spiritual lessons are not understood.
|
Just as Genesis 35 summed up the sons of Jacob, Genesis 36 will list Esau’s descendants.
|
Robert Dean’s quotes are from Genesis lesson 137; accessed February 1, 2016.
|
An Abbreviated Exegesis of Genesis 35:
Bible translation used: The Scriptures 2009. Unless otherwise noted, all other quotations will be taken from this
translation as well.
In the Scriptures 2009, instead of God, we have the word Elohim, which is a transliteration from the Hebrew. The
other name for God, YHWH (or Jehovah, Yahweh, Adonai, Lord, JHWH, Yehowah) is represented with the actual
Hebrew יהוה. The reason for there being so many different words used here is interesting. Originally, the Hebrew
was written without vowels—not just YHWH, but every single Hebrew word. Because the Hebrew Scriptures
(which we know as the Old Testament) were read aloud so often, the reader could look at the Hebrew consonants
and know the word that was there. In fact, the Masoretes, who preserved the Bibles' pronunciation, introduced
diacritical marks in the 7th century a.d. (these are vowel points, which was added above and below the original
Hebrew text). Up to that time, every word in the Bible was read aloud except for one, and that was YHWH. When
the Jews came to this proper name, they said, Adonai (= Lord). As a result, the Jews preserved the pronunciation
of the Biblical text for all but one word. Of the nearly 100 translations of the Old Testament to which I refer, any
one of those eight forms may be found—and one of them, the Message (I believe) uses God. Furthermore, Bible
translations are not necessarily consistent at this point. One place we may read Lord, and elsewhere we may read
Jehovah in the same translation.
The Family of Jacob is Cleansed Before Traveling to Bethel
Genesis 35 is a chapter of big moments for Jacob and his family—not all of which will be seen as good moments.
Genesis 35:1 And Elohim [= God] said to Ya‛aqo [= Jacob], “Arise, go up to Běyth Ěl [= Bethel] and dwell there.
And make a slaughter-place there to Ěl [= a name for God] who appeared to you when you fled from the face of
Ěsaw [= Esau] your brother.”
God tells Jacob to take his family to Beth–El and live there. On the one hand, God liked taking the patriarchs
through the land which He would give their descendants; and, on the other hand, there were probably times when
such movements protected the patriarchs and their families.
Genesis 35:2 And Ya‛aqo said to his household and to all who were with him, “Put away the foreign mighty ones
that are among you, and cleanse yourselves, and change your garments.
The people of Jacob’s household still had some idols, and these needed to be gotten rid of.
They were to cleanse themselves prior to some offerings being made.
Genesis 35:3 “And let us arise and go up to Běyth Ěl, and let me make there a slaughter-place [or an altar] to Ěl,
who answered me in the day of my distress, and has been with me in the way which I have gone.”
Jacob seems to be better aware of his relationship to God at this point. He understands that God has been with
him all of this time, protecting him.
Genesis 35:4 So they gave Ya‛aqo all the foreign mighty ones [the figurines representing various gods] which
were in their hands, and all their earrings which were in their ears. And Ya‛aqo hid them under the terebinth tree
which was near Sheem.
The people with Jacob willingly gave up the idols and their earrings. The earrings apparently represented some
form of idolatry as well.
Genesis 35:5 And they departed, and the fear of Elohim was upon the cities that were all around them, and they
did not pursue the sons of Ya‛aqo.
Jacob and his family pick up and leave from there. They travel by various cities who hear about this family and
they choose not to harm them, do to fear of their God.
Genesis 35:6 And Ya‛aqo came to Luz, that is Běyth Ěl, which is in the land of Kena‛an [= Canaan], he and all
the people who were with him.
Jacob and everyone else arrives at Bethel (formerly Luz).
Genesis 35:7 And he built there a slaughter-place and called the place El Běyth Ěl, because there Elohim
appeared to him when he fled from the face of his brother.
Jacob builds an altar there to their God.
It appears that Jacob named that place.
The Death of Deborah
Genesis 35:8 And Deorah, Riqah’s [= Rebekah] nurse, died, and she was buried below Běyth Ěl under the
terebinth tree. So the name of it was called Allon Bauth.
It is not clear to me if Isaac and Rebekah are moving along with Jacob. That would seem likely, as the death of
Rebekah’s nurse is referenced here. However, Jacob is said to travel to his father in Mamre (v. 27). Therefore,
the implication is, Rebekah has died and Jacob has inherited her personal servant. This would make sense as,
Rebekah’s plot to help Jacob steal Esau’s blessing probably involved Deborah to some degree. Therefore, at
some point, she sent Deborah to Jacob or willed Deborah to Jacob.
God Renames Jacob Israel
Genesis 35:9 And Elohim appeared to Ya‛aqo again, when he came from Paddan Aram, and blessed him.
God appears to Jacob once again.
Genesis 35:10 And Elohim said to him, “Your name is Ya‛aqo, your name is no longer called Ya‛aqo, but
Yisra’ěl is your name.” So He called his name Yisra’ěl.
Just as God renamed Abraham, He also renames Jacob.
Throughout the Bible, a reference to Israel often indicates that there is positive volition among the people. But
a reference to the sons of Jacob sometimes implies that the people are hard-headed or reversionistic.
Genesis 35:11 And Elohim said to him, “I am Ěl Shaddai. Be fruitful and increase, a nation and a company of
nations shall be from you, and sovereigns come from your body.
God calls Himself Ěl Shaddai and tells Jacob and his family to be fruitful and have many children. At this point,
Jacob is pretty much done having children; but his sons are encouraged to reproduce.
The nation Israel would first come from Jacob. Then the divided nations of Judah and Ephraim would also have
come from Jacob (every Hebrew has the blood of Jacob in him). We would likely consider the Jewish nation which
was in existence during the time of Jesus to be the fourth nation to come from Jacob.
Genesis 35:12 “And the land which I gave Araham and Yitsaq [= Isaac] I give to you. And to your seed after
you I give this land.”
God has given this land to the descendants of Abraham and Isaac; and now to Jacob (and to all of his
descendants).
Genesis 35:13 And Elohim went up from him in the place where He had spoken with him.
We do not know what form God has taken here, if any.
Genesis 35:14 And Ya‛aqo set up a standing column in the place where He had spoken with him, a monument
of stone. And he poured a drink offering on it, and he poured oil on it.
Jacob sets up a standing column, meaning he has set up an oblong stone on its end. He pours a drink offering
on it and then oil.
Genesis 35:15 And Ya‛aqo called the name of the place where Elohim spoke with him, Běyth Ěl.
Jacob calls the name of this place Bethel.
Rachel Gives Birth to Benjamin, and then Dies
Genesis 35:16 Then they set out from Běyth Ěl. And it came to be, when there was but a little distance to go to
Ephrath, that Raěl began to give birth, and had great difficulty giving birth.
The family goes from Bethel to Ephrath. Rachel is having difficulties when it comes to giving birth.
Genesis 35:17 And it came to be, as she was having great difficulty giving birth, that the midwife said to her, “Do
not fear, for it is another son for you.”
Rachel is still alive when the midwife delivers a son from her.
Genesis 35:18 And it came to be, as her life was going out – for she died – that she called his name Ben-Oni.
But his father called him Binyamin.
Before she dies, Rachel names her son Ben-oni. Jacob names him Benjamin.
Genesis 35:19 So Raěl died and was buried on the way to Ephrath, that is Běyth Leem [= Bethlehem].
Rachel does not actually give birth and then die in Ephrath, but in a place before they get there.
Genesis 35:20 And Ya‛aqo set a standing column on her burial-place, which is the monument of Raěl’s burial-place to this day.
Jacob puts up another standing column where Rachel is buried.
Reuben Violates Bilhah
Genesis 35:21 And Yisra’ěl set out and pitched his tent beyond the tower of Ěer.
Jacob is called Israel here, and he pitches his tent beyond the tower of Eder.
Genesis 35:22a And it came to be, when Yisra’ěl dwelt in that land, that Re’uěn went and lay with Bilhah his
father’s concubine. And Yisra’ěl heard about it.
Jacob’s family was far from perfect. Reuben had sex with his father’s mistress, Bilhah.
Jacob’s Twelve Sons
Genesis 35:22b–26 Now the sons of Ya‛aqo [= Jacob] were twelve: the sons of Lě’ah were Re’uěn, Ya‛aqo’s
first-born, and Shim‛on [= Simeon], and Lěwi [= Levi], and Yehuah [= Judah], and Yissasar [= Issachar], and
Zeulun; the sons of Raěl [= Rachel] were Yosěph [= Joseph] and Binyamin [= Benjamin]; the sons of Bilhah,
Raěl’s female servant, were Dan and Naphtali; and the sons of Zilpah, Lě’ah’s female servant, were Ga and
Ashěr. These were the sons of Ya‛aqo who were born to him in Paddan Aram.
The twelve sons of Jacob are named here. Eleven were born to him in Paddan Aram; and Benjamin was born
as they were moving toward Bethlehem.
Isaac Dies at Age 180
Genesis 35:27 And Ya‛aqo came to his father Yitsaq at Mamrě, or Qiryath Arba [= Kiriath-arba = Hebron], that
is eron, where Araham and Yitsaq [= Isaac] had dwelt.
Jacob has been, apparently, traveling to see his father.
Genesis 35:28 And the days of Yitsaq were one hundred and eighty years.
Isaac dies at the age of 180.
Genesis 35:29 So Yitsaq breathed his last and died, and was gathered to his people, aged and satisfied of days.
And his sons Ěsaw and Ya‛aqo buried him.
After Isaac breathes his last, Esau and Jacob bury him.
Carroll summarizes portions of the Genesis narrative very much like Edersheim does.
|
B. H. Carroll Summarizes Genesis 35
|
This will be a running comment commencing at the thirty-fifth chapter and extending through the forty-first. Our
last discussion showed the great disturbance of mind on Jacob's part at the cruelty of Simeon and Levi in
destroying the Shechemites. At this time God told Jacob to leave that place and go to Bethel. In removing,
Jacob determined to purify his household from idols; if he was to have the enmity of the people, he was
determined not to have the disfavor of God. So be commanded all his household to put away their strange gods
and to change their garments. They also gave up the rings in their ears and noses. It is not fashionable with us
now to wear rings that way, but many do. After this purification God protected them by causing a fear to fall
upon the inhabitants of the land, or else Jacob's crowd would have been annihilated on account of what Simeon
and Levi bad done.
At Bethel he builds an altar and worships God, and God reappears to him and gives him a renewed assurance
of his protection. He then leaves Bethel for what is now called Bethlehem, or Ephrath. At that place occurred
the death of Rachel in giving birth to Benjamin. She was not buried in the cave of Machpelah, like the rest of
the family, but for hundreds of years her tomb was standing and visible; they show it to you now, but not with
certainty may you accept the tradition. In Genesis 35:8, we find an account of the death of Deborah, Rebekah's
nurse. That is the only hint as to the death of Rebekah. We infer from the fact that the old nurse had come
to live with Jacob that Rebekah was dead. I may have an examination question on that point. The rest of the
chapter is devoted to the names of Jacob's sons by his several wives, which I will bring out in an examination
question. The chapter closes with the death of Isaac. Jacob comes to Mamre, or Hebron, now the head of the
tribe. Esau and Jacob unite to bury their father.
|
From An Interpretation of the English Bible, by Dr. B.H. Carroll; from e-sword; Genesis 35–41. Updated.
|
Alfred Edersheim wrote a book called The Bible History, Old Testament, which is very similar to Josephus,
where he simply rewrites much of what is in the Bible, and adds in notes and comments as he deems to be
relevant. This volume of the book is entitled The World Before the Flood, and The History of the Patriarchs.
|
This comes from Chapter 18, entitled Jacob at Mahanaim - The Night of Wrestling - Reconciliation between
Jacob and Esau - Jacob settles at Shechem - Jacob proceeds to Bethel to pay his Vow - Death of Rachel -
Jacob settles at Hebron
(GENESIS 32-36)
|
Edersheim Summarizes Genesis 35
|
But one, though undesigned, consequence of the crime proved a further blessing to Jacob. It was quite clear
that he and his family must remove from the scene of Simeon's and Levi's treachery and cruelty. Then it was
that God directed Jacob to return to Beth-el, and fulfill the promise which he had there made on fleeing from
the face of Esau his brother. About ten years must have elapsed since the return of Jacob from Mesopotamia,
and yet he had not paid his vows unto the Lord! From what follows, we infer that, in all probability, the reason
of this delay had been that the family of Jacob had not been purged from idolatry, and that hitherto Jacob had
been too weak to remove from his household what must have rendered his appearance at Beth-el morally
impossible. But now we read, that "he 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" (this as a symbol of purification):
"and let us arise, and go up to Bethel." And all the teraphim and idolatrous "charms" were buried deep down
below a terebinth-tree "which was by Shechem." A touching incident is recorded immediately on their arrival at
Beth-el. "Deborah, Rebekah's nurse, died, and she was buried beneath Beth-el, under an oak, and the name
of it was called Allon-bachuth (the oak of weeping)." Thus Deborah's long and faithful service in the household
of Isaac, and the family-mourning over the old, tried family friend, are deemed worthy of perpetual memorial
in the Book of God! But from the circumstance that Deborah died in the house of Jacob, we infer not only that
her mistress Rebekah was dead, but that there must have been some intercourse between Isaac and Jacob
since his return to Canaan. Most probably Jacob had visited his aged parent, though Scripture does not mention
it, because it in no way affects the history of the covenant. At Bethel God again appeared to Jacob; and while
He once more bestowed on him the name of Israel and the covenant-promises previously given, Jacob also paid
his vow unto the Lord, and on his part likewise renewed the designation of the place as Beth-el.
|
From Bethel they continued their journey towards Mamre, the place of Isaac's residence. On the way, some
distance from Ephrath, "the fruitful," which in later times was called Bethlehem, "the house of bread," (Micah
5:2) Rachel died in giving birth to Jacob's twelfth son. His mother wished to call her child Ben-oni, "the son of
my sorrow;" but his father named him Benjamin, which has been variously interpreted as meaning "son of the
right hand," "son of days, i.e. of old age," and "son of happiness," because he completed the number of twelve
sons. From Jeremiah 31:15, we gather that Rachel actually died in Ramah. "Jacob set a pillar upon her grave."
As the oak, or rather the terebinth, of Deborah was still known at the time of the Judges, when Deborah's
greater namesake dwelt under its shadow, "between Ramah and Bethel in Mount Ephraim," (Judges 4:5) so
the pillar which marked Rachel's grave was a landmark at the time of Samuel. (1 Samuel 10:2, 3) Another crime
yet stained the family of Jacob at Migdal Eder, "the watchtower of the flock," in consequence of which Reuben
was deprived of the privileges of the firstborn. (Genesis 49:4) At last Jacob came to his journey's end, "unto
Isaac his father, unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned."
Here Scripture pauses to record, by way of anticipation, the death of Isaac, at the age of one hundred and
eighty years, although that event took place twelve years after Jacob's arrival at Hebron; and, indeed, Isaac had
lived to share his son's sorrow, when Joseph was sold into Egypt, having only died ten years before Jacob and
his sons settled in Egypt.* But the course of sacred history has turned from Isaac, and, in fact, Jacob himself
is now but a secondary actor in its events. The main interest henceforth centers in Joseph, the elder son of
Rachel, with whose life the progress of sacred history is identified.
|
* As Jacob was seventy-seven years old when he went into Mesopotamia, he must have been one hundred and eight on
his return to Hebron; while Isaac was at the time only one hundred and sixty-eight years old, since Jacob was born in the
sixtieth year of his father's age, as appears from Genesis 25:26. It is, however, fair to add that Dr. Herald Browne proposes
another chronology of Jacob's life (after Kennicott and Horsley), which would make him twenty years younger, or fifty-seven
years of age, at the time of his flight to Padan-Aram. (See Bible Commentary, vol. 1. pp. 177, 178.)
|
——————————
Addendum
|
Why Genesis 35 is in the Word of God
|
1. The very fact that God appears to Jacob 5 or 6 times by this chapter, and yet, he is nowhere near the
spiritual maturity of his grandfather Abraham, tells us that positive volition is the key to salvation and
spiritual growth, not God’s personal interaction with us.
2. God even changes Jacob’s name, a second time, and yet, this new name never seems to stick with
Jacob. The problem is with Jacob and his negative volition toward the plan of God, rather than with God.
3. Despite Jacob’s hard-headedness, God still used him and Rachel to set up a marvelous parallel between
the birth of their son, Benjamin, and the Lord Jesus Christ.
4.
|
|
What We Learn from Genesis 35
|
1. It ought to be clear that, even though God appears to Jacob on multiple occasions, Jacob never achieves
the spiritual development of his grandfather, Abraham. Much of the time, God and Jacob are seen as
being in contention with one another (hence God wrestling with Jacob and breaking his hip a few chapters
back).
2. We studied Benjamin as a type of Christ, pointing towards the cross of Christ.
3.
|
Throughout the life of Jacob, there is one clear principle, despite Jacob’s many failures: God is always faithful.
Clearly, this is a flawed family, and yet, God is always there. God is ready to guide Jacob and his family; and
God will protect them all. These are God’s chosen people who have been given many unconditional promises
from God—so these promises will be fulfilled, no matter how many times they fail. One thing which ought to
be clear: Jacob does not deserve the blessing he has received. His sons do not deserve the blessings that they
receive. That is what grace is. Grace is what God chooses to do, despite our own inconsistencies and foibles.
|
Tying together some random incidents.
|
The Royal Line of Israel Goes Through Judah
|
1. There are some incidents recorded in the Word of God which may seem to be quite random to you.
2. Reuben sleeps with his father’s wife. That seems to be thrown into the narrative and almost for no
reason.
3. Reuben is the firstborn, and he has responsibilities and privileges. As the oldest son of Jacob, we would
assume that the royal line will go through him. The double-portion would go to him. However, he violates
the wife of his father (that is called adultery) and in a future chapter, he will not take a leadership position
regarding the Joseph, the second to the youngest son. He should have protected Joseph, and Reuben
wanted to do this, but he wanted to do it on the sly (indicating that he was not cut out to take a leadership
position). He should have stopped the scheming of his brothers—as the firstborn—and explained why
they could not sell Joseph into slavery. Reuben should have put his foot down, as a leader, and said,
“You will kill our little brother; you will not sell our little brother into slavery. That is the end of the
discussion on this matter.” This is what a leader would do; Reuben was not cut out to be a leader.
4. In the previous chapter, Simeon and Levi killed all of the sons of Hamor because one of them had raped
their sister. This is murder and this eliminates son #2 and #3 from the firstborn position.
5. This leaves son #4, Judah, and it is through him that the royal line to David will be established. His line
will be established in a fascinating way in Genesis 38.
|
Quite obviously, the human authors of these two sections, Jacob and Joseph, do not know that Judah will
become the royal line. They simply record incidents in their lives which stand out to them. However, God the
Holy Spirit, the Divine Author of Scripture, includes these incidents because He knows the end from the
beginning.
|
Do you see how these seemingly random events actually have a purpose for being recorded?
|
There appears to be a much larger chiasmos, spread over several chapters. It is difficult to determine where
to place this particular chiasmos. This helps us to look back and organize what we have studied and see how
it is organized.
|
Constable and Fishbane on the Chiasmos of Genesis 25:19–35:22
|
A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception,
fertility (Genesis 25:19-34).
BInterlude: strife; deception; berakah blessing; covenant with foreigner (Genesis 26).
CDeception; berakah stolen; fear of Esau; flight from land (Genesis 27:1 to Genesis 28:9).
D Encounter (<paga') with the divine at sacred site near border; berakah (Genesis
28:10-22).
E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren;
Leah fertile (Genesis 29:1 to Genesis 30:21).
FRachel fertile; Jacob increases the herds (Genesis 30:22-43).
E'Internal cycle closes: departure; Laban at border; deception; wages (Genesis 31).
D'Encounters (<paga') with divine beings at sacred sites near border; berakah (Genesis
32).
C'Deception planned; fear of Esau; berakah gift returned; return to land (Genesis 33).
B'Interlude: strife; deception; covenant with foreigner (Genesis 34).
A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (Genesis 35:1-22)."
|
Constable: The Flood story also has a palistrophic structure, and both stories have a similar statement at the
middle (turning point): God remembered Noah (Genesis 8:1) and God remembered Rachel (Genesis 30:22).
This emphasizes that God controls events and saves His people.
|
Wenham: the author of Genesis has deliberately split the Jacob–Joseph story into two parts by putting the
family history of Esau Genesis 36:1 to Genesis 37:1 in the middle. This allows him to alternate the genealogies
of the non–elect lines of Ishmael (Genesis 25:12–18) and Esau (Genesis 36:1 to Genesis 37:1) with the fuller
family histories of the chosen lines of Terah (Abraham) (Genesis 11:27 to Genesis 25:11), Isaac (Jacob)
(Genesis 25:19 to Genesis 35:29), and Jacob (Joseph) (Genesis 37:2 to Genesis 50:26) to produce a total of
five patriarchal family histories. This matches the five family histories of pre–patriarchal times.
|
Constable’s Commentary, accessed June 29, 2015; and he appears to be citing Ross Creation and Blessing; and
Fishbane, p. 42; Wenham, Genesis 16-50, p. 169; Waltke, Genesis, p. 352.
|
I believe this to be an even better chiasmos covering the same ground.
|
Tyler Williams’ Chiasmos of Genesis 25:19–35:29
|
A. Beginnings, birth, predictions; Jacob steals Esau’s birthright. Genesis 25:19–34
B. Isaac and the Philistines. Genesis 26:1–22
C. Jacob cheats Esau of his blessing. “He took (laqah) my blessing (beraka).” Genesis 27:1–40
D. Jacob’s flight from Esau. Genesis 27:41–28:5
E. Encounter with God at Bethel. Genesis 28:10–22
F. Jacob in Haran; Rachel and Laban. Genesis 29:1–30
G. Children born and wealth is acquired. Genesis 30:1–43
F́ Departure from Haran; Rachel and Laban. Genesis 31:1–55
É Encounter with God at Mahanaim. Genesis 32:1–2
D́ Jacob’s approach to Esau. Genesis 32:3–32
Ć Jacob returns Esau’s blessing. “Accept (laqah) my blessing (beraka).” Genesis 33:1–20
B́ Dinah and the Hivites. Genesis 34:1–31
Á Endings, death, fulfillment, Jacob and Esau together again. Genesis 35:1–29
|
These came from notes prepared by Tyler Williams, 2003. Quite frankly, I don’t know where I got them from.
|
The ancient historian Josephus seems to take the Old Testament texts at face value and uses them to record
the history of this era.
|
Josephus’ History of this Time Period
|
CONTAINING THE INTERVAL OF THREE THOUSAND EIGHT HUNDRED AND THIRTY-THREE YEARS.
FROM THE CREATION TO THE DEATH OF ISAAC.
|
CHAPTER 21.
CONCERNING THE VIOLATION OF DINA'S CHASTITY.
|
2. Now while Jacob was astonished at the greatness of this act [killing the men of Shechem—Genesis 34],
and was severely blaming his sons for it, God stood by him, and bid him be of good courage; but to purify
his tents, and to offer those sacrifices which he had vowed to offer when he went first into Mesopotamia,
and saw his vision. As he was therefore purifying his followers, he lighted upon the gods of Laban; (for
he did not before know they were stolen by Rachel;) and he hid them in the earth, under an oak, in
Shechem. And departing thence, he offered sacrifice at Bethel, the place where he saw his dream, when
he went first into Mesopotamia.
3. And when he was gone thence, and was come over against Ephrata, he there buried Rachel, who died
in child-bed: she was the only one of Jacob's kindred that had not the honor of burial at Hebron. And when
he had mourned for her a great while, he called the son that was born of her Benjamin,(39) because of the
sorrow the mother had with him. These are all the children of Jacob, twelve males and one female. - Of
them eight were legitimate, - viz. six of Lea, and two of Rachel; and four were of the handmaids, two of
each; all whose names have been set down already.
|
CHAPTER 22.
HOW ISAAC DIED, AND WAS BURIED IN HEBRON.
|
FROM thence Jacob came to Hebron, a city situate among the Canaanites; and there it was that Isaac lived:
and so they lived together for a little while; for as to Rebeka, Jacob did not find her alive. Isaac also died not
long after the coming of his son; and was buried by his sons, with his wife, in Hebron, where they had a
monument belonging to them from their forefathers. Now Isaac was a man who was beloved of God, and was
vouchsafed great instances of providence by God, after Abraham his father, and lived to be exceeding old; for
when he had lived virtuously one hundred and eighty-five years, he then died.
|
(39) Since Benoni signifies the son of my sorrow, and Benjamin the son of days, or one born in the father's old age, Genesis
44:20, I suspect Josephus's present copies to be here imperfect, and suppose that, in correspondence to other copies, he
wrote that Rachel called her son's name Benoni, but his father called him Benjamin, Genesis 35:18. As for Benjamin, as
commonly explained, the son of the right hand, it makes no sense at all, and seems to be a gross modern error only. The
Samaritan always writes this name truly Benjamin, which probably is here of the same signification, only with the Chaldee
termination in, instead of im in the Hebrew; as we pronounce cherubin or cherubim indifferently. Accordingly, both the
Testament of Benjamin, sect. 2, p. 401, and Philo de Nominum Mutatione, p. 1059, write the name Benjamin, but explain
it not the son of the right hand, but the son of days.
|
From: http://www.sacred-texts.com/jud/josephus/ant-1.htm accessed . Josephus Antiquities of the Jews; Book 1,
Chapter 1.
|
It may be helpful to see this chapter as a contiguous whole:
|
A Complete Translation of Genesis 35
|
A Reasonably Literal Translation
|
A Reasonably Literal Paraphrase
|
God tells Jacob to move to Bethel
|
Elohim said to Jacob, “Arise [and] go up [to] Bethel
and live there. Construct an altar there to ʾĚl, the One
Who appeared to you when you fled from Esau your
brother.
|
God said to Jacob, “Rise up and go to Bethel and live
there. Build an altar there to God, the One Who
appeared to you after you fled from Esau your brother.
|
Jacob then said to his house and to those who [are]
with him, “Remove the foreign elohim who [are] in your
midst; and purify yourselves and change your
garments.
|
Jacob then said to his house and to those who are
with him, “Remove the foreign gods that are among
you, then purify yourselves and change your
garments.
|
Let us rise up and let us go up [to] Bethel and let me
construct there an altar to ʾĚl, the One answering me
in a day of my distress. He is with me in the way that
I have gone.
|
Let us rise up and go to Bethel and let me construct in
that place an altar to ʾĚl, the One answering me in the
day of my distress. He is always with me in the way
that I have gone.
|
They gave to Jacob all [their] foreign gods [= elohim]
which were in their hands and the [religious] rings
which [were] in their ears. Jacob buried them under
the oak which [was] in Shechem.
|
They gave over to Jacob all of their foreign gods which
they carried along with the religious rings which were
in their ears. Jacob then buried them under the oak
which was in Shechem.
|
So they [pulled up stakes and] journeyed [on]. Also,
the terror of Elohim is upon the cities which [are]
surrounding them; so they did not follow after the sons
of Jacob.
|
The sons of Jacob pulled up stakes and left. Also, the
terror of God was upon the cities around them, so that
the inhabitants did not chase after the sons of Jacob.
|
Jacob came to Luz, which [is] in Canaan (it [is also
known as] Bethel)—he and all of the people who
[were] with him. Then he built an altar and he called
the place ʾĚl-bethel, because the Elohim revealed
Himself to him there, when he was fleeing from his
brother.
|
Jacob came to Luz (also known as Bethel), which is in
Canaan—he and all the people who are with him.
There he built an altar and he called the place El-bethel because it was here that God revealed Himself
to him, when he was fleeing from his brother.
|
Deborah dies
|
Deborah, Rebekah’s nurse, died and she was buried
below Bethel under the great tree. Jacob [lit., he]
called its name Allon-bacuth [that is, the oak of
weeping].
|
Deborah, Rebekah’s nurse, died, and she was buried
below Bethel under a great tree. Jacob named this
place Allon-bacuth (or, the oak of weeping).
|
God renames Jacob Israel
|
Elohim appeared to Jacob again when he came from
Paddan-aram and He blessed him. So Elohim said to
him, “Your name [is] Jacob. You will no longer be
called Jacob, indeed Israel will be your name.” So
Elohim [lit., He] called his name Israel.
|
God had appeared to Jacob again when he had come
from Paddan-aram, and He blessed him. God said to
him, “Your name used to be Jacob, but you will no
longer be called Jacob. Now, Israel will be your new
name.” Therefore, God named him Israel.
|
Elohim said to him, “I [am] ʾĚl Shaddai; be fruitful and
multiply and a people and an assembly of people will
come [lit., be] from you; kings will come from your
loins. Furthermore, the land which I gave to Abraham
and to Isaac, I will give [that land] to you; and I will
give [this] land to your descendants after you.”
|
God said to him, “I am ʾĚl Shaddai (God Almighty); be
fruitful and multiply for a people and an assembly of
nations will come from you; kings even will come from
your loins. Furthermore, the land which I promised to
Abraham and to Isaac, I will give that land to you; and
I will give this land to your descendants after you.”
|
Jacob sets up an altar to God in Bethel
|
Elohim went up from him in the place where He spoke
with him. Then Jacob set up a pillar in the place
where He spoke with him—a pillar of stone. Then he
poured a drink offering on it and then he poured oil on
it.
|
God went up from him from the place where God
spoke to him. Then Jacob, to commemorate this
event, set up a pillar in that place—a pillar of stone.
Then he poured a drink offering upon it and after, he
poured oil on it.
|
Jacob called the name of the place where Elohim
spoke with him Bethel.
|
Jacob called that place Bethel, where God spoke with
him.
|
Rachel gives Jacob his last son, but dies
|
They journeyed from Bethel and it is still a distance of
land to enter into Ephrath. Rachel [begins to] give
birth, but she is in hard labor in her giving birth.
|
They all journeyed from Bethel, but the distance of
Ephrath was still a lot. However, Rachel began to give
birth, and she is in a difficult labor.
|
And so it is, during her hard labor that the midwife said
to her, “Fear not, because now this [is] a son for you.”
|
And it came to pass during her hard labor that the
midwife said to her, “Do no be afraid, because this is
a son you are giving birth to.”
|
And so it is, when her soul departed (for she died), she
called his name Ben-oni; but his father named him
Benjamin.
|
With her dying breath, Rachel names her son Ben-oni.
However, his father named him Benjamin.
|
Rachel died and was buried along the way to Ephrath
(the same [is] Bethlehem). Jacob stood up a pillar
over her grave. This [is] the pillar [over] Rachel’s
grave even to [this] day.
|
Rachel died and was buried along their route to
Ephrath (which is known also as Bethlehem). Jacob
stood a pillar up over her grave. That same pillar
stand over Rachel’s grave even to this day.
|
Jacob and his family move toward Eder
|
Israel [pulled up stakes and] journeyed [forth]. He
pitched his tent from farther toward ʿEder.
|
Israel pulled up stakes and kept journeying toward
ʿEder.
|
And it was when Israel was dwelling in this land that
Reuben goes and lays with Bilhah, his father’s
mistress (and Israel heard [about it]).
|
When Israel was dwelling in the land, Reuben went
and lay with Bilhah, his father’s mistress (and Israel
heard about it).
|
The twelve sons of Jacob
|
And [there] are 12 sons of Jacob. Leah’s sons [are]
Reuben (Jacob’s firstborn), Simeon, Levi, Judah,
Issachar and Zebulun.
|
There are 12 sons of Jacob. Leah had 6 sons:
Reuben (Jacob’s firstborn), Simeon, Levi, Judah,
Issachar and Zebulun.
|
The sons of Rachel [are] Joseph and Benjamin.
|
Rachel had two sons: Joseph and Benjamin.
|
The sons of Bilhah (Rachel’s handmaid) [are] Dan and
Naphtali.
|
The sons of Rachel’s handmaid Bilhah are Dan and
Naphtali.
|
The sons of Leah’s [personal] maid Zilpah [are] Gad
and Asher. These [all were] the sons of Jacob who
[were] born to him in Paddan-aram.
|
Leah’s personal maid, Zilpah, had two sons: Gad and
Asher. All these were the sons of Jacob born to him
in Paddan-aram.
|
Isaac lives to 180
|
Jacob went to [see] his father Isaac, [at] Mamre
(Kiriath-arba)—it [is] Hebron, where Abraham and
Isaac have lived.
|
Jacob eventually went to see his father Isaac at
Mamre (Kiriath-arba; in Hebron) where both Abraham
and Isaac have lived.
|
The days of Isaac were 180 years.
|
Isaac lived for 180 years.
|
Isaac breathes [his last] and dies, and he is gathered
to his people, old and full of days. His sons Esau and
Jacob bury him.
|
Isaac breathes his last and dies, and then is gathered
to his people, having led a long and full life. His sons
Esau and Jacob bury him.
|
What follows on the next page is a Map of Jacob’s Travels, taken from Thirdmill.org and accessed January 4,
2015.
Doctrinal Teachers* Who Have Taught Genesis 35
|
|
Series
|
Lesson (s)
|
Passage
|
R. B. Thieme, Jr.
|
1971 Micah’s Three Christmases
|
#5
|
Genesis 35:11, 16, 18
|
* By doctrinal teacher, I mean a man whose primary focus is the teaching of the Word of God, verse-by-verse
and book by book. A believer under the teaching of such a man should fully understand the gospel and rebound
after less than a month in attendance.
When it comes to teaching, I should think that a 45 minute teaching session would be the bare minimum; and
that, at least 3x a week (with provisions for getting teaching in some way on the other days of the week).
Although this man may interact or even learn from other teachers, he should clearly be the authority over his
church; and the authority over him is the Word of God and God the Holy Spirit (Who guides the pastor in his
study).
ICE teaching would also be a part of the package, ICE being an acronym standing for Isagogics (a teaching
of the history of that time in order to understand the context of a passage), Categories (a study of categories
of Bible doctrine), and Exegesis (a close study of each passage, word-by-word whenever necessary).
|
R. B. Thieme, III does not appear to have covered any portion of this chapter in any available study.
Word Cloud from a Reasonably Literal Paraphrase of Genesis 35
Word Cloud from Exegesis of Genesis 35
These two graphics should be very similar; this means that the exegesis of Genesis 35 has stayed on topic and
has covered the information found in this chapter of the Word of God.
