Bible Study: Genesis 35

Jacob buries the idols and earrings under an oak tree near Shechem, renouncing any association with idolatry and paganism. Generated with AI using Microsoft Designer

Jacob’s Return to Bethel and His Family’s Blessings and Sorrows.

This title reflects the main events and themes of the chapter, which include Jacob’s obedience to God’s command to go back to Bethel, the place where he first encountered God, and his family’s experiences of divine blessing and human grief.

Introduction

Summary

Genesis 35 narrates the final stage of Jacob’s journey from Paddan Aram to Canaan, where he fulfills his vow to worship God at Bethel (Gen 28:20–22). Before leaving Shechem, where his sons had committed a massacre (Gen 34), Jacob instructs his household to get rid of their foreign gods, purify themselves, and change their clothes. He also buries the idols and earrings under an oak tree. As they travel, God protects them from the hostility of the surrounding peoples by causing a terror to fall upon them. At Bethel, Jacob builds an altar and names the place El Bethel, meaning “God of Bethel”. There, God appears to him again and renews the covenant promises of a new name (Israel), a numerous offspring, and the land inheritance. Jacob erects a stone pillar and pours a drink offering and oil on it, and calls the place Bethel, meaning “house of God”.

The chapter also records the deaths of two important women in Jacob’s life: Deborah, the nurse of his mother Rebekah, and Rachel, his beloved wife. Deborah dies at Bethel and is buried under an oak tree, which is named Allon Bakuth, meaning “oak of weeping”. Rachel dies while giving birth to Jacob’s twelfth son, Benjamin, on the way to Ephrath (Bethlehem). She names her son Ben-Oni, meaning “son of my sorrow”, but Jacob renames him Benjamin, meaning “son of my right hand”. Jacob sets up a pillar over Rachel’s grave, which becomes a lasting memorial. The chapter also mentions a shameful incident of Reuben, Jacob’s firstborn, sleeping with Bilhah, his father’s concubine. The chapter ends with a list of Jacob’s twelve sons, who are the ancestors of the twelve tribes of Israel, and the death of his father Isaac, who is buried by his sons Esau and Jacob.

Commentary

Genesis 35 is a significant chapter in the story of Jacob, as it marks the completion of his transformation from a deceiver to a faithful worshiper of God. Jacob’s return to Bethel is not only a physical journey, but also a spiritual one, as he demonstrates his repentance and devotion to God by removing the idols from his household, obeying God’s command, and renewing the covenant. Jacob’s encounter with God at Bethel echoes his previous one in Gen 28, but also reveals new aspects of God’s character and plan. God reaffirms Jacob’s new name, Israel, which signifies his role as the father of a chosen nation. God also repeats the promises of a fruitful and royal lineage, and a land inheritance, which connect Jacob to the patriarchs Abraham and Isaac, and foreshadow the future history of Israel. God also reveals himself as El Shaddai, meaning “God Almighty”, which implies his power and sovereignty over all things.

Genesis 35 also shows the contrast between God’s blessing and human suffering, as Jacob’s family experiences both joy and sorrow. On the one hand, Jacob’s family is blessed with the birth of a new son, Benjamin, who completes the number of the twelve tribes of Israel. On the other hand, Jacob’s family mourns the loss of two beloved women, Deborah and Rachel, who die in the land of promise. The chapter also exposes the sin and weakness of Jacob’s family, as Reuben commits incest with Bilhah, and Rachel dies with the name of her son on her lips, indicating her attachment to the children she bore for Jacob. These events foreshadow the future troubles and conflicts that will arise among Jacob’s sons, especially Joseph and his brothers.

Genesis 35 also points to Jesus, the ultimate fulfillment of God’s promises to Jacob and his descendants. Jesus is the true Israel, who obeys God perfectly and worships him in spirit and truth (John 4:23–24). Jesus is the son of God’s right hand, who sits at his throne and rules over all things (Heb 1:3). Jesus is the one who was born in Bethlehem, near Rachel’s tomb, and who was called out of Egypt, like Rachel’s son (Matt 2:16–21). Jesus is the one who died and rose again, and who will return to establish God’s kingdom on earth, where there will be no more death or mourning or crying or pain (Rev 21:1–4).

Exegesis

Outline

• Jacob’s return to Bethel and his obedience to God (35:1–7)
• God’s appearance and renewal of the covenant with Jacob (35:8–15)
• Jacob’s family’s blessings and sorrows on the way to Ephrath (35:16–21)
• Reuben’s sin and the list of Jacob’s sons (35:22–26)
• Isaac’s death and burial (35:27–29)

Jacob’s return to Bethel and his obedience to God (35:1–7)

• God commands Jacob to go to Bethel, the place where he first met God and made a vow to worship him (28:10–22; 31:13).
• Jacob instructs his household to put away their foreign gods, purify themselves, and change their garments, as a sign of repentance and consecration to God.
• Jacob buries the idols and earrings under an oak tree near Shechem, renouncing any association with idolatry and paganism.
• God protects Jacob and his family from the hostility of the Canaanites, who might have attacked them because of the massacre at Shechem (34:25–31).
• Jacob arrives at Bethel and builds an altar, calling the place El Bethel, meaning “God of Bethel”. This name reflects Jacob’s personal relationship with God, who had appeared to him twice at this location and had protected and blessed him throughout his life.
• There, God appears to him again and renews the covenant promises of a new name (Israel), a numerous offspring, and the land inheritance. God also reveals himself as El Shaddai, meaning “God Almighty”, which implies his power and sovereignty over all things.
• Jacob responds to God’s appearance by setting up a stone pillar and pouring a drink offering and oil on it, as a symbol of his worship and dedication to God. He also calls the place Bethel, meaning “house of God”, acknowledging that it is a sacred site where God revealed himself to him.

This section shows Jacob’s obedience and devotion to God, as well as God’s faithfulness and grace to Jacob. Jacob fulfills his vow to worship God at Bethel, and God confirms his covenant with Jacob and his descendants. Jacob’s return to Bethel is not only a physical journey, but also a spiritual one, as he demonstrates his repentance and consecration to God by removing the idols from his household, obeying God’s command, and renewing the covenant. Jacob’s encounter with God at Bethel echoes his previous one in Gen 28, but also reveals new aspects of God’s character and plan. God reaffirms Jacob’s new name, Israel, which signifies his role as the father of a chosen nation. God also repeats the promises of a fruitful and royal lineage, and a land inheritance, which connect Jacob to the patriarchs Abraham and Isaac, and foreshadow the future history of Israel. God also reveals himself as El Shaddai, meaning “God Almighty”, which implies his power and sovereignty over all things.

God’s appearance and renewal of the covenant with Jacob (35:8–15)

• After Jacob arrives at Bethel, Deborah, the nurse of his mother Rebekah, dies and is buried under an oak tree, which is named Allon Bakuth, meaning “oak of weeping”. This is the only mention of Deborah in the Bible, and her death is a sign of Jacob’s separation from his past and his mother’s family.
• God appears to Jacob again and blesses him, confirming his new name Israel, which means “he who strives with God” or “God strives”. God also repeats the covenant promises that he gave to Abraham and Isaac, of making him a great nation, giving him kings as his descendants, and granting him the land of Canaan as an everlasting possession.
• Jacob responds to God’s appearance by setting up a stone pillar and pouring a drink offering and oil on it, as a symbol of his worship and dedication to God. He also calls the place Bethel, meaning “house of God”, acknowledging that it is a sacred site where God revealed himself to him.

Jacob’s family’s blessings and sorrows on the way to Ephrath (35:16–21)

• As Jacob and his family travel from Bethel to Ephrath (Bethlehem), Rachel goes into labor and gives birth to a son, who is Jacob’s twelfth and last son. However, she dies in the process, and with her dying breath, she names her son Ben-Oni, meaning “son of my sorrow”. Jacob, however, renames him Benjamin, meaning “son of my right hand”, indicating his love and favor for him.
• Rachel’s death is a tragic event for Jacob, who buries her near Bethlehem and sets up a pillar over her grave, which becomes a lasting memorial. Rachel was Jacob’s favorite wife, whom he loved and served for 14 years (Gen 29:18–30). Her death also fulfills the prophecy that Jacob made when he confronted Laban, who accused him of stealing his household idols, which Rachel had taken without Jacob’s knowledge (Gen 31:32).
• The death of Rachel also has a prophetic significance, as it foreshadows the future sorrow of Israel, when the Babylonians and the Romans would destroy Jerusalem and massacre its inhabitants, and when Herod would order the killing of the infants in Bethlehem, near Rachel’s tomb. In these times of grief, the voice of Rachel would be heard, weeping for her children and refusing to be comforted (Jer 31:15; Matt 2:16–18). However, God would also promise to restore and redeem his people, and to turn their mourning into joy (Jer 31:16–17; Matt 2:19–23).

Reuben’s sin and the list of Jacob’s sons (35:22–26)

• While Jacob is staying near Bethlehem, Reuben, his firstborn son, commits a grave sin by sleeping with Bilhah, his father’s concubine and the mother of his half-brothers Dan and Naphtali. This act of incest is a sign of Reuben’s rebellion and disrespect for his father, and an attempt to usurp his authority and position as the head of the family. Jacob hears about it, but does not take any immediate action. However, he later pronounces a curse on Reuben, and deprives him of his birthright and blessing as the firstborn (Gen 49:3–4; 1 Chr 5:1–2).
• The chapter also records the names of Jacob’s twelve sons, who are the ancestors of the twelve tribes of Israel. They are divided into four groups, according to their mothers: Leah, Rachel, Bilhah, and Zilpah. These sons represent the fulfillment of God’s promise to make Jacob a fruitful and numerous people, who would inherit the land of Canaan and become a blessing to all nations.

Isaac’s death and burial (35:27–29)

• Jacob finally arrives at Hebron, where his father Isaac is still alive, though very old and blind. Isaac dies at the age of 180, and is buried by his sons Esau and Jacob, who are reconciled after their long estrangement. Isaac is the second of the three patriarchs, who received and passed on the covenant promises of God. He is also a type of Christ, who willingly offered himself as a sacrifice, and who was raised from the dead (Gen 22; Heb 11:17–19).

Background and Context

Historical-cultural background

The historical and cultural background of the passage is the ancient Near East, around the second millennium BC. The passage is part of the patriarchal narratives, which recount the stories of Abraham, Isaac, Jacob, and their descendants. These stories reflect the worldview, customs, and values of the ancient Israelites, who were a nomadic people living in a land surrounded by powerful nations and empires. The passage also shows the influence of the Mesopotamian culture, where Jacob travels to find a wife from his mother’s relatives. The language and the meaning of the passage are shaped by these historical and cultural factors, as well as by the theological purpose of the author, who wants to show how God fulfills His promises to Abraham and his offspring, and how He guides and protects them in their journey of faith.

The passage is influenced by the historical and cultural background in several ways, such as:

• The importance of the birthright and the blessing, which determined the inheritance and the status of the sons in the family (Genesis 25:29–34; 27:1–40).
• The practice of endogamy, or marrying within one’s own kin group, to preserve the purity and the identity of the family (Genesis 24:1–4; 28:1–2).
• The role of dreams and visions as means of divine revelation and guidance, especially in times of crisis and transition (Genesis 15:1; 20:3; 28:12–15; 31:10–13; 37:5–11; 40:5–19; 41:1–36).
• The use of stones and pillars as symbols and memorials of sacred places and events, and the anointing of them with oil as a sign of consecration and dedication (Genesis 28:18; 31:45–54; 35:14–15).
• The making of vows and covenants as expressions of commitment and obligation, and the conditions and consequences of them (Genesis 28:20–22; 31:44–50).

The characters in the passage

The main characters in the passage are Jacob and the LORD. Jacob is the son of Isaac and Rebekah, the grandson of Abraham and Sarah, and the brother of Esau. He is also the father of the twelve tribes of Israel. The LORD is the personal and covenantal name of God, the God of Abraham, Isaac, and Jacob, and the God of Israel. He is also the creator and ruler of the universe, and the redeemer and judge of the world.

The secondary characters in the passage are Isaac, Rebekah, Esau, and Laban. Isaac is the son of Abraham and Sarah, the father of Jacob and Esau, and the heir of the covenant. Rebekah is the wife of Isaac, the mother of Jacob and Esau, and the sister of Laban. She is also the one who favored Jacob over Esau, and helped him to deceive Isaac and obtain the blessing. Esau is the son of Isaac and Rebekah, the brother of Jacob, and the ancestor of the Edomites. He is also the one who sold his birthright to Jacob, and who hated Jacob for stealing his blessing. Laban is the son of Bethuel, the brother of Rebekah, and the uncle of Jacob and Esau. He is also the father of Leah and Rachel, the future wives of Jacob.

Locations in the passage

• Haran: A city in Mesopotamia, where Jacob’s maternal relatives lived, and where he found his wives and worked for Laban for 20 years. Haran is also the place where Abraham stayed for a while before moving to Canaan (Genesis 11:31–32; 12:4–5). Haran is mentioned elsewhere in the Bible as a center of trade and commerce, and as a place of idolatry and opposition to God’s people (Ezekiel 27:23; Acts 7:2–4).
• Canaan: The land that God promised to give to Abraham and his descendants, and where Jacob returned after his sojourn in Haran. Canaan is also the name of the son of Ham, who was cursed by Noah for his father’s sin, and the ancestor of the Canaanites, who were the enemies of Israel (Genesis 9:18–27; 10:15–19). Canaan is mentioned throughout the Bible as the land of promise, the land of conquest, the land of inheritance, and the land of exile (Genesis 12:5–7; Joshua 1:1–9; Judges 2:1–5; 2 Kings 17:7–23).
• Bethel: A town in Canaan, where Jacob had a vision of a ladder reaching to heaven, and where he made a vow to God (Genesis 28:10–22). Bethel is also the place where Jacob returned to worship God, and where God renewed His covenant with him (Genesis 35:1–15). Bethel is mentioned elsewhere in the Bible as a place of worship, but also as a place of idolatry and apostasy, especially after the division of the kingdom of Israel (Judges 20:18–28; 1 Kings 12:25–33; Amos 4:4–5; 5:4–6).

Themes and topics

Main themes or sub-themes

• Obedience and worship: Jacob obeys God’s command to go to Bethel and worship him there, and he leads his family in purifying themselves and getting rid of their idols. Jacob’s obedience and worship demonstrate his faith and devotion to God, and his recognition of God’s grace and protection in his life. (Genesis 35:1–7; 28:20–22; 31:13; Hebrews 11:21)
• Covenant and blessing: God renews his covenant with Jacob and blesses him with a new name, a fruitful offspring, and a land inheritance. God also reveals himself as El Shaddai, the God Almighty, who is able to fulfill his promises and accomplish his purposes. God’s covenant and blessing connect Jacob to his ancestors Abraham and Isaac, and to his descendants Israel, who will become a great nation and a blessing to all nations. (Genesis 35:9–15; 17:1–8; 26:2–5; 28:13–15; Exodus 6:2–8; Galatians 3:6–9)
• Sorrow and joy: Jacob’s family experiences both sorrow and joy as they journey from Bethel to Ephrath. They mourn the death of Deborah and Rachel, two beloved women in Jacob’s life, who die in the land of promise. They also rejoice over the birth of Benjamin, Jacob’s twelfth and last son, who completes the number of the tribes of Israel. Jacob’s sorrow and joy reflect the realities of life in a fallen world, where death and pain coexist with life and hope. (Genesis 35:8, 16–20; 49:29–31; 1 Thessalonians 4:13–18; Romans 8:18–25)
• Sin and grace: Jacob’s family also exposes their sin and weakness, as Reuben commits incest with Bilhah, his father’s concubine, and Rachel dies with the name of her son on her lips, indicating her attachment to the children she bore for Jacob. These sins and flaws foreshadow the future troubles and conflicts that will arise among Jacob’s sons, especially Joseph and his brothers. However, God also shows his grace and mercy to Jacob’s family, by protecting them from their enemies, by fulfilling his promises to them, and by preserving them as his chosen people. (Genesis 35:22; 31:19, 34–35; 37:1–36; 49:3–4; 50:15–21; Romans 5:20–21; Ephesians 2:1–10)

Main argument of the passage

The main argument of the passage is that God is faithful and gracious to Jacob and his family, despite their sins and weaknesses, and that he fulfills his covenant promises to them, making them a chosen nation and a blessing to all nations. The purpose of this argument is to show how God’s plan of redemption is carried out through the patriarchs and their descendants, and how God’s sovereignty and power are displayed in their lives.

Echos and clarifications

This passage echoes and clarifies passages, such as:

• Genesis 28, where Jacob first encounters God at Bethel and makes a vow to worship him there. This passage clarifies that Jacob fulfills his vow and returns to Bethel, where God appears to him again and renews his covenant with him.
• Genesis 32, where Jacob wrestles with God and receives a new name, Israel. This passage echoes that event and confirms Jacob’s new name and identity as the father of a chosen nation.
• Genesis 34, where Jacob’s sons commit a massacre at Shechem, and where Jacob fears the retaliation of the Canaanites. This passage clarifies that God protects Jacob and his family from the hostility of the surrounding peoples, and that he commands them to leave Shechem and go to Bethel. This passage is also echoed or developed in later passages, such as:
• Exodus 3, where God appears to Moses at the burning bush and reveals himself as the God of Abraham, Isaac, and Jacob, and as the LORD, the covenant name of God. This passage echoes God’s appearance and revelation to Jacob at Bethel, and develops the theme of God’s covenant and deliverance of his people.
• Joshua 24, where Joshua gathers the people of Israel at Shechem and reminds them of God’s faithfulness and grace to their ancestors, and where he challenges them to put away their foreign gods and serve the LORD. This passage echoes Jacob’s instruction to his family to get rid of their idols and worship God at Bethel, and develops the theme of obedience and worship as a response to God’s blessings.
• Matthew 1, where the genealogy of Jesus Christ is traced back to Abraham, Isaac, and Jacob, and where the birth of Jesus is announced as the fulfillment of God’s promises to his people. This passage echoes God’s promise to Jacob of a fruitful and royal lineage, and develops the theme of covenant and blessing as realized in Jesus, the true Israel and the Savior of the world.

This passage was included in the book to

This passage was included in the book of Genesis to show how God’s plan of redemption is advanced through the life of Jacob and his family, and how God’s covenant promises are fulfilled in their history. The passage also shows how Jacob’s transformation from a deceiver to a faithful worshiper of God is completed, and how his family becomes the foundation of the nation of Israel. The passage also prepares the reader for the next section of the book, which focuses on the story of Joseph and his brothers, and their migration to Egypt.

Theological truths communicated in this passage

• God is faithful and gracious to his people, despite their sins and weaknesses, and he fulfills his covenant promises to them, making them a chosen nation and a blessing to all nations.
• God is sovereign and powerful over all things, and he protects and guides his people in their journey of faith, revealing himself to them as El Shaddai, the God Almighty.
• God is personal and relational, and he calls his people to obey and worship him, and to consecrate themselves to him, renouncing idolatry and paganism.
• God is the God of life and hope, and he gives his people joy and hope in the midst of sorrow and pain, and he promises to restore and redeem them in the end.

Names of God used in this passage

• Elohim: The generic name for God, meaning “God” or “gods”. It is used in verses 1, 3, 5, 7, 9, and 11. It is also the name that Jacob uses to refer to God in his vow at Bethel (Genesis 28:21).
• El Bethel: The name that Jacob gives to the place where God appeared to him, meaning “God of Bethel”. It is used in verse 7. It is also the name that Jacob uses to refer to God in his prayer at Bethel (Genesis 31:13).
• El Shaddai: The name that God reveals to Jacob, meaning “God Almighty” or “God of the Mountain”. It is used in verse 11. It is also the name that God reveals to Abraham when he makes the covenant of circumcision with him (Genesis 17:1).
• Yahweh: The personal and covenantal name of God, meaning “the LORD” or “I AM”. It is used in verses 9, 10, 11, and 15. It is also the name that God reveals to Moses at the burning bush, and the name that he proclaims to his people as his memorial name forever (Exodus 3:13–15; 6:2–8).

Key terms

The key terms for Genesis 35 are: Bethel, El Bethel, El Shaddai, Israel, Benjamin, Rachel, Reuben, and Isaac.

• Benjamin: This is the name that Jacob gives to his son, meaning “son of my right hand”. It is used in verse 18. It is also the name of the tribe that descends from Benjamin, and the name of the region where they settle. It is used later in the Bible to refer to the tribe that remains loyal to the house of David after the division of the kingdom, and the tribe that produces the first king of Israel, Saul, and the apostle Paul (Judges 20:35; 1 Samuel 9:1–2; 2 Samuel 2:9; Philippians 3:5).
• Hid: טָמַן (taman), H2934 — In the Bible, hid means to conceal, bury, or secretly lay something, especially in the earth. Hid is mentioned 34 times in the Bible. The Old Testament uses the Hebrew word טָמַן (taman) to refer to hid and it appears 34 times. The New Testament does not use this word, but uses other Greek words for hid, such as κρύπτω (krupto), ἀποκρύπτω (apokrupto), or σκοτίζω (skotizo). Some references for Hid include: Genesis 35:4; Exodus 2:12; Joshua 2:6; Job 3:16; Psalm 9:16.

Translation

Genre

The genre of the passage is narrative, which tells the story of Jacob’s return to Bethel, the deaths of Rachel and Isaac, and the listing of Jacob’s twelve sons. The passage is part of the larger genre of the patriarchal narratives, which recount the history and faith of the ancestors of Israel.

Structure

• Verses 1–7: Jacob obeys God’s command to go to Bethel and worship him there, and he leads his family in purifying themselves and getting rid of their idols.
• Verse 8: The death of Deborah, Rebekah’s nurse, is recorded.
• Verses 9–15: God appears to Jacob again and renews his covenant with him, confirming his new name, his fruitful offspring, and his land inheritance. Jacob responds by setting up a stone pillar and pouring a drink offering and oil on it, and naming the place Bethel.
• Verses 16–20: The birth and death of Rachel, Jacob’s beloved wife, are recorded. She dies giving birth to Benjamin, Jacob’s twelfth and last son. Jacob buries her and sets up a pillar over her grave, and names the place Ephrath or Bethlehem.
• Verse 21: Jacob moves his camp to Migdal Eder, near Bethlehem.
• Verse 22: Reuben’s sin of sleeping with Bilhah, Jacob’s concubine, is recorded. Jacob hears about it but does not react.
• Verses 23–26: The names of Jacob’s twelve sons, who are the founders of the twelve tribes of Israel, are listed according to their mothers.
• Verses 27–29: The death of Isaac, Jacob’s father, is recorded. He dies at the age of 180, and is buried by his sons Jacob and Esau.

Rhetorical devices

• Parallelism: The repetition of similar or contrasting ideas or structures for emphasis or comparison. For example, in verse 3, Jacob says, “God, who answered me in the day of my distress and has been with me in the way which I have gone.” This is a parallelism that highlights God’s faithfulness and protection for Jacob in his troubles and travels.
• Chiasm: The arrangement of words or phrases in an inverted or symmetrical order to create a literary pattern or contrast. For example, in verse 10, God says, “Your name is Jacob; your name shall not be called Jacob anymore, but Israel shall be your name.” This is a chiasm that contrasts Jacob’s old and new names, and marks a change in his identity and destiny.
• Inclusio: The use of the same or similar words or phrases at the beginning and end of a section to mark its boundaries or emphasize its theme. For example, in verses 9 and 15, the phrase “God appeared to Jacob” is used to frame the section that describes God’s renewal of the covenant with Jacob.
• Anaphora: The repetition of a word or expression at the beginning of successive clauses or sentences for rhetorical or poetic effect. For example, in verse 11, God says, “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 repetition of “and” creates a sense of accumulation and grandeur in God’s promises to Jacob.
• Climax: The arrangement of words or phrases in an ascending order of importance or intensity to create a strong impression or emotion. For example, in verse 18, Rachel says, “Ben-Oni (son of my sorrow); but his father called him Benjamin (son of my right hand).” The contrast between Rachel’s and Jacob’s names for their son creates a climax that expresses both Rachel’s pain and Jacob’s joy at the birth of his last son.

Figures of speech

• Metaphor: The comparison of one thing to another without using like or as, to suggest a resemblance or analogy. For example, in verse 14, Jacob says, “This is God’s house.” This is a metaphor that compares the place where God appeared to Jacob to a house, implying that it is a sacred and intimate place where God dwells and meets with his people.
• Simile: The comparison of one thing to another using like or as, to illustrate or enhance a quality or feature. For example, in verse 15, Jacob says, “The name of the place where God spoke with him, Bethel.” This is a simile that compares the name of the place to the place itself, indicating that the name reflects the nature and significance of the place.
• Personification: The attribution of human characteristics or actions to something that is not human, to create a vivid or dramatic image or effect. For example, in verse 8, it says, “And Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the terebinth tree. So the name of it was called Allon Bachuth.” This is a personification that gives the tree a name, meaning “oak of weeping”, as if it shared the sorrow of Jacob’s family over Deborah’s death.
• Hyperbole: The use of exaggeration or overstatement for emphasis or effect. For example, in verse 11, God says, “A nation and a company of nations shall proceed from you, and kings shall come from your body.” This is a hyperbole that magnifies the extent and glory of Jacob’s descendants, who will become a great and powerful people.
• Idiom: A phrase or expression that has a figurative or nonliteral meaning, often based on the culture or language of the speaker or writer. For example, in verse 22, it says, “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.” This is an idiom that means Reuben had sexual relations with Bilhah, which was a grave offense and a sign of disrespect to his father.
• Irony: The use of words or situations that convey a meaning that is opposite or different from the literal or expected meaning, often for humorous or sarcastic effect. For example, in verse 26, it says, “The sons of Zilpah, Leah’s maidservant, were Gad and Asher. These were the sons of Jacob who were born to him in Padan Aram.” This is an irony that contrasts the low status of Zilpah, who was a maidservant, with the high status of her sons, who were among the founders of the tribes of Israel.

Word pictures

• The word for “altar” in verse 1 is mizbeah in Hebrew, which means “a place of slaughter or sacrifice”. It is a word that conveys the idea of offering something valuable or costly to God, as an act of worship or atonement. It is often used to describe the place where God meets with his people and accepts their offerings (Genesis 8:20; 12:7–8; 22:9; Exodus 20:24–26).
• The word for “purify” in verse 2 is taher in Hebrew, which means “to be clean or pure”. It is a word that conveys the idea of removing any impurity or defilement that would make one unfit or unacceptable to God, such as sin, idolatry, or uncleanness. It is often used to describe the process of cleansing or restoring one’s relationship with God (Leviticus 11:32; 14:4; 16:19; Numbers 19:12; Psalm 51:7).
• The word for “change” in verse 2 is halaph in Hebrew, which means “to pass on or away, to change or renew”. It is a word that conveys the idea of leaving behind one’s old or worn-out condition or state, and entering into a new or fresh one. It is often used to describe the change of clothes or garments, as a symbol of a change of status or identity (Genesis 41:14; Exodus 28:2; 29:29; Leviticus 6:11; 16:23).
• The word for “appeared” in verse 9 is raah in Hebrew, which means “to see or perceive”. It is a word that conveys the idea of having a direct or personal encounter or experience with someone or something, especially with God. It is often used to describe the manifestation or revelation of God to his people, or the vision or prophecy that he gives them (Genesis 12:7; 16:13; 18:1; 26:2; 32:30; Exodus 3:2; 6:3; 33:11).
• The word for “pillar” in verse 14 is matstsebah in Hebrew, which means “a standing stone or monument”. It is a word that conveys the idea of erecting or setting up a stone as a sign or memorial of a significant place or event, or as a witness or testimony of a covenant or agreement. It is often used to describe the stones that Jacob and others set up to mark the places where God appeared to them or made a covenant with them (Genesis 28:18; 31:45–52; 35:20; Joshua 24:26–27; 1 Samuel 7:12).

Textual variants

There are some textual variants in this passage, which are differences or variations in the wording of the manuscripts or translations of the Hebrew Bible. Textual variants can arise when a copyist makes deliberate or inadvertent alterations to the text that is being reproduced. Textual variants can also reflect different interpretations or traditions of the text by different communities or groups1

Some of the textual variants in this passage are:

• In verse 14, some manuscripts have “Edom” instead of “Seir” as the destination of Esau and his family. This is based on some Hebrew manuscripts that have “Edom” in the text, as well as the Septuagint and the Samaritan Pentateuch. The Masoretic Text, however, has “Seir”, which is the name of the mountain range where the Edomites settled2
• In verse 18, some translations have “son of my sorrow” instead of “son of my right hand” as the meaning of Benjamin’s name. This is based on the Septuagint and the Vulgate, which render the Hebrew word יָמִין (yamin) as “sorrow” or “grief” instead of “right hand”. The Masoretic Text, however, has “right hand”, which is the usual meaning of the word, and which implies strength, honor, or favor3
• In verse 22, some translations omit the phrase “and Israel heard of it” at the end of the verse. This is based on the Samaritan Pentateuch, which does not have this phrase in the text, as well as some ancient versions and modern critical editions. The Masoretic Text, however, has this phrase, which connects the verse with the following list of Jacob’s sons, and which implies Jacob’s displeasure or disapproval of Reuben’s sin4

Translation recommendations

• In verse 2, Jacob tells his household to remove the deities of the foreign nations, which are in their possession, and to purify themselves and change their clothes. The Hebrew word for “deities” is אֱלֹהֵי, which is the plural form of אֱלֹהִים, the common word for God. The word for “foreign nations” is הַנֵּכָר, which can also mean “the stranger” or “the alien”. The word for “purify” is הִטַּהֲרוּ, which is a reflexive verb that can also mean “make yourselves pure” or “cleanse yourselves”. The word for “change” is הַחֲלִיפוּ, which can also mean “replace” or “exchange”. A more Hebrew translation of this verse could be: “Give to Jacob all the gods of the stranger that are in your hand and the earrings that are in your ears, and make yourselves pure and exchange your garments.”
• In verse 4, Jacob buries the deities and the earrings under the terebinth that was near Shechem. The Hebrew word for “terebinth” is הָאֵלָה, which is a homonym of the word for “God” or “gods” (אֵל or אֱלֹהִים). The word for “near” is עִם, which can also mean “with” or “among”. A more Hebrew translation of this verse could be: “And Jacob hid them, the gods of the stranger that were in their hand and the earrings that were in their ears, under the god that was with Shechem.”
• In verse 7, Jacob names the place where he built the altar El Bethel, which means “God of Bethel”. The Hebrew word for “God” is אֵל, which is a generic term that can also refer to other gods or mighty ones. The word for “Bethel” is בֵּית־אֵל, which means “house of God”. A more Hebrew translation of this verse could be: “And Jacob called the name of the place where God spoke with him, Mighty One of the house of God.”
• In verse 11, God tells Jacob that he is El Shaddai, and that he will make him fruitful and multiply him, and that kings will come forth from him. The Hebrew name El Shaddai is usually translated as “God Almighty”, but its exact meaning is uncertain. Some scholars suggest that it is derived from the word שַׁד, which means “breast” or “mountain”, implying that God is the source of nourishment or majesty. The word for “fruitful” is פְּרֵה, which is related to the word for “fruit” (פְּרִי) and the word for “womb” (רֶחֶם). The word for “multiply” is רְבֵה, which is related to the word for “many” (רַב) and the word for “great” (גָּדוֹל). The word for “kings” is מְלָכִים, which is the plural form of the word for “king” (מֶלֶךְ), which is derived from the word for “reign” (מָלַךְ). A more Hebrew translation of this verse could be: “And God said to him, I am the God of the breast or the mountain, and be fruitful and be many, and a nation and a congregation of nations will be from you, and from your loins will come forth ones who reign.”

Disagreements between translators

There are no major disagreements between translators for this passage, but there are some minor variations or differences in the choice of words, the order of words, the punctuation, and the style of the translation. For example, some translations use “servant” instead of “slave” for the Hebrew word ebed, which can mean both. Some translations use “embraced” instead of “fell on his neck” for the Hebrew phrase naphal al tsawaro, which is a literal expression. Some translations use a colon instead of a comma before the phrase “and they wept” in verse 4, to indicate a pause or a break.

Some of the words that don’t translate well are

• The word for “enough” in verse 9 is kol in Hebrew, which can also mean “all” or “every”. It is a word that can have different nuances or implications, depending on the context. It can express satisfaction, sufficiency, or contentment, as in this verse, or it can express abundance, completeness, or totality, as in Genesis 1:31 and 2:1. It can also express universality, inclusiveness, or comprehensiveness, as in Genesis 6:17 and 9:15.
• The word for “neck” in verse 4 is tsawar in Hebrew, which can also mean “throat” or “life”. It is a word that can have different associations or connotations, depending on the context. It can express affection, intimacy, or closeness, as in this verse, or it can express vulnerability, danger, or violence, as in Genesis 27:40 and 49:8. It can also express pride, stubbornness, or rebellion, as in Exodus 32:9 and 33:3.
• The word for “weep” in verse 4 is bakah in Hebrew, which can also mean “wail” or “lament”. It is a word that can have different emotions or intensities, depending on the context. It can express sorrow, grief, or regret, as in this verse, or it can express joy, relief, or gratitude, as in Genesis 21:6 and 45:14. It can also express anger, protest, or complaint, as in Judges 2:4 and 21:2.

How other translations make the translation

• To reflect the different manuscripts or textual variants that they use as their source text, such as “Edom” or “Seir” in verse 14.
• To convey the different meanings or nuances of the original words or expressions, such as “servant” or “slave” for ebed, or “embraced” or “fell on his neck” for naphal al tsawaro.

Repetition of words, phrases, and concepts

• The word for “bless” or “blessing” is barak in Hebrew, which is used in verses 1, 4, 9, 10, 11, 12, and 29. It is a word that expresses God’s favor, grace, or gift to his people, or his people’s praise, gratitude, or response to God. It is a word that shows the importance of God’s covenant and promise to Abraham and his descendants, and how God fulfills them through Jacob and his family.
• The word for “name” is shem in Hebrew, which is used in verses 7, 8, 10, 15, 18, and 19. It is a word that expresses one’s identity, character, or reputation, or one’s authority, power, or glory. It is a word that shows the significance of God’s name and his revelation to Jacob, and how God changes Jacob’s name and destiny, and how Jacob names the places and his son according to their meaning or memorial.
• The word for “son” is ben in Hebrew, which is used in verses 7, 8, 10, 11, 16, 17, 18, 19, 22, 23, 24, 25, 26, 27, and 29. It is a word that expresses one’s relationship, lineage, or inheritance, or one’s resemblance, likeness, or image. It is a word that shows the importance of Jacob’s sons and their role as the founders of the tribes of Israel, and how God makes Jacob a fruitful and numerous people, and how Jacob loves and favors his sons, especially Benjamin.

Seeing Jesus

This passage does not point directly to Jesus or explicitly mention any of the titles that refer to him. However, it does imply that God’s covenant with Jacob and his descendants will ultimately lead to the coming of the Messiah, who will be the fulfillment and the mediator of the covenant.

There are some things in this passage that foreshadow or anticipate Jesus, such as:

• The appearance of God to Jacob at Bethel, where he renews his covenant and blesses him. This foreshadows the appearance of Jesus, who is God in the flesh, to his people, where he establishes the new covenant and blesses them with his grace and truth (John 1:14–18; Hebrews 8:6–13).
• The change of Jacob’s name to Israel, which means “he who strives with God” or “God strives”. This anticipates the name of Jesus, who is the true Israel, who wrestled with God’s will in the garden of Gethsemane, and who prevailed over sin and death on the cross (Matthew 26:36–46; Hebrews 5:7–9; Revelation 5:5).
• The birth of Benjamin, who is the son of Rachel’s sorrow and Jacob’s joy, and who completes the number of the tribes of Israel. This foreshadows the birth of Jesus, who is the son of Mary’s sorrow and God’s joy, and who fulfills the law and the prophets of Israel (Luke 2:34–35; Matthew 1:21–23; 5:17–18).

This reaffirms God’s promise to Abraham and Isaac, that through their seed, all the nations of the earth will be blessed (Genesis 12:3; 22:18; 26:4). This promise is ultimately fulfilled in Jesus, who is the seed of Abraham and Isaac, and who is the source of blessing and salvation for all who believe in him (Galatians 3:7–9, 16, 29; Acts 3:25–26).

This hints at some aspects of Jesus’ identity and mission, such as:

• His divine nature and authority, as he is the one who appears to Jacob and reveals himself as El Shaddai, the God Almighty, who is able to fulfill his promises and accomplish his purposes (Genesis 35:11; John 8:58; Revelation 1:8).
• His human nature and ancestry, as he is the descendant of Jacob and his sons, and the heir of the covenant and the blessing (Genesis 35:12; Matthew 1:1–2; Romans 9:4–5).
• His royal and priestly roles, as he is the one who will produce kings and priests from Jacob’s body, and who will reign over his people and intercede for them (Genesis 35:11; Revelation 1:5–6; 5:9–10; Hebrews 7:25–28).
• His sacrificial and redemptive work, as he is the one who will die for the sins of his people and rise again to give them life and hope, just as Rachel died giving birth to Benjamin, and Jacob mourned for her but rejoiced over his son (Genesis 35:18–20; John 11:25–26; 1 Corinthians 15:20–23).

Interpretation

Interfaith Differences

• Muslims view this passage as a corrupted version of the original revelation given to Jacob, who is considered a prophet of Islam. They do not accept the name change of Jacob to Israel, nor the covenant promises of God to him and his descendants. They also reject the idea that God appeared to Jacob in a visible form, as they believe that God is transcendent and incomparable to anything in creation. They also question the authenticity and reliability of the biblical text, and claim that the Quran is the final and preserved word of God12.
• Jews view this passage as a historical and theological account of the origin and identity of the people of Israel. They accept the name change of Jacob to Israel, and the covenant promises of God to him and his descendants. They also acknowledge the appearance of God to Jacob, but they do not equate it with the incarnation of God in human flesh, as Christians do. They also regard the biblical text as authoritative and inspired, but not inerrant or infallible. They also interpret the text in light of the oral tradition and rabbinic commentary34.

Denominational Differences

• Catholics view this passage as part of the sacred scripture, which is the written word of God, but not the only source of divine revelation. They also recognize the authority and role of the sacred tradition, which is the oral word of God, and the magisterium, which is the teaching office of the church, in interpreting and applying the scripture. They also see this passage as having a spiritual or allegorical sense, in addition to the literal or historical sense. They also believe that the covenant promises of God to Jacob and his descendants find their ultimate fulfillment in the church, which is the new Israel5 .
• Mormons view this passage as part of the Bible, which is one of the standard works of scripture, but not the most complete or accurate one. They also accept the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price as additional scriptures that restore and clarify the original truths of the gospel. They also see this passage as having a prophetic or typological sense, in addition to the literal or historical sense. They also believe that the covenant promises of God to Jacob and his descendants are extended and expanded to the Latter-day Saints, who are the true Israel .

Doctrinal Foundations

• The doctrine of God: This passage reveals some aspects of God’s nature and character, such as his faithfulness, grace, sovereignty, power, and holiness. It also reveals some of his names and titles, such as El Shaddai, the God Almighty, and Yahweh, the LORD, the covenant name of God. It also reveals some of his actions and attributes, such as his appearance and revelation to Jacob, his renewal and confirmation of the covenant with him, his protection and guidance of his family, and his blessing and promise to them. This passage contributes to the doctrine of God by showing how God relates to his people and fulfills his purposes through them. Some other important biblical passages that are used for the construction of this doctrine are Exodus 3:13–15; 6:2–8; 34:5–7; Isaiah 40:28–31; 43:10–13; John 1:1–18; 8:58; 10:30; Hebrews 1:1–4; Revelation 1:4–8; 4:8 .
• The doctrine of Christ: This passage foreshadows or anticipates some aspects of Christ’s identity and mission, such as his divine nature and authority, as he is the one who appears to Jacob and reveals himself as El Shaddai, the God Almighty, who is able to fulfill his promises and accomplish his purposes. It also foreshadows or anticipates his human nature and ancestry, as he is the descendant of Jacob and his sons, and the heir of the covenant and the blessing. It also foreshadows or anticipates his royal and priestly roles, as he is the one who will produce kings and priests from Jacob’s body, and who will reign over his people and intercede for them. It also foreshadows or anticipates his sacrificial and redemptive work, as he is the one who will die for the sins of his people and rise again to give them life and hope, just as Rachel died giving birth to Benjamin, and Jacob mourned for her but rejoiced over his son. This passage contributes to the doctrine of Christ by showing how Christ is the fulfillment and the mediator of the covenant, and how he is the true Israel and the Savior of the world. Some other important biblical passages that are used for the construction of this doctrine are Matthew 1:1–2; 16:13–20; 27:35–37; Luke 1:26–38; 24:25–27; John 1:14–18; 8:58; 10:17–18; Acts 3:25–26; Romans 9:4–5; Galatians 3:6–9, 16, 29; Hebrews 7:25–28; Revelation 1:5–6; 5:9–10 .

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

This passage teaches us about God’s faithfulness, grace, sovereignty, power, and holiness. It shows us how God keeps his covenant and fulfills his promises to his people, even when they are sinful and weak. It shows us how God is in control of all things, and how he protects and guides his people in their journey of faith. It shows us how God is able to do all things, and how he reveals himself to his people as El Shaddai, the God Almighty. It shows us how God is holy and how he calls his people to be holy, and to consecrate themselves to him, renouncing idolatry and paganism.

What does this passage tell us about man?

This passage teaches us about human sinfulness, weakness, sorrow, and joy. It shows us how humans are sinful and prone to disobey and dishonor God, as shown by Jacob’s family’s involvement in idolatry and Reuben’s incest with Bilhah. It shows us how humans are weak and vulnerable to death and pain, as shown by the deaths of Deborah and Rachel, and the grief of Jacob and his family. It shows us how humans are sorrowful and mourn over the loss of their loved ones, as shown by Jacob’s weeping and lamenting for Rachel, and his burial of her and Deborah. It shows us how humans are joyful and rejoice over the gift of life and hope, as shown by Jacob’s naming and blessing of Benjamin, and his celebration of his twelve sons.

What does this passage demand of me?

This passage challenges us to obey and worship God, and to purify and consecrate ourselves to him. It challenges us to follow Jacob’s example of listening to God’s voice and doing what he commands, and of going to Bethel and making an altar to God, who answered us in the day of our distress and has been with us in the way which we have gone. It challenges us to follow Jacob’s example of leading our family in getting rid of their idols and changing their garments, and of preparing ourselves to meet with God and receive his blessing.

How should this passage change the way I relate to people?

This passage challenges us to change the way we relate to people, especially to our family and relatives. It challenges us to forgive and reconcile with those who have wronged us or whom we have wronged, as Jacob and Esau did. It challenges us to love and cherish our spouses and children, and to comfort and support them in their times of trouble, as Jacob did for Rachel and Benjamin. It challenges us to honor and respect our parents and elders, and to bury them with dignity and gratitude, as Jacob and Esau did for Isaac.

How does this passage prompt me to pray to God?

This passage prompts us to pray to God with thanksgiving, praise, and petition. It prompts us to thank God for his faithfulness and grace, and for his protection and guidance in our lives. It prompts us to praise God for his sovereignty and power, and for his revelation and covenant with us. It prompts us to petition God for his blessing and promise, and for his help and strength in our trials and temptations.

How does this passage challenge me to grow as a Christian?

This passage challenges us to grow as Christians, by following the example of Jacob, who grew from a deceiver to a faithful worshiper of God. It challenges us to grow in our faith and devotion to God, and to trust in his promises and purposes for us. It challenges us to grow in our obedience and worship to God, and to consecrate ourselves to him, renouncing idolatry and paganism. It challenges us to grow in our love and service to God, and to be a blessing to all nations.

Study Summary

Genesis 35 is a chapter that narrates the return of Jacob to Bethel, the place where he first encountered God and received his covenant promises. The chapter also records the deaths of Rachel and Isaac, and the names of Jacob’s twelve sons, who are the founders of the tribes of Israel. The chapter underscores the central themes of obedience, purification, divine promise, sorrow, and legacy, reminding us of the interconnectedness of life’s trials and blessings. It illustrates that amid life’s complexities, God’s promises endure, offering hope and continuity.

The chapter can be divided into four main sections, each with a different focus and setting. The first section (verses 1–7) focuses on Jacob’s obedience and worship at Bethel, where he builds an altar to God and leads his family in purifying themselves from idolatry. The second section (verses 8–15) focuses on God’s appearance and blessing at Bethel, where he renews his covenant with Jacob and confirms his new name, Israel. The third section (verses 16–22) focuses on Jacob’s sorrow and joy at Ephrath, where Rachel dies giving birth to Benjamin, and Reuben commits incest with Bilhah. The fourth section (verses 23–29) focuses on Jacob’s legacy and family at Hebron, where he lists his twelve sons, and buries his father Isaac.

The chapter follows a chiastic structure, which is a literary device that arranges words or ideas in an inverted or symmetrical order to create a pattern or contrast. The structure of the chapter can be outlined as follows:

A. Jacob goes to Bethel and builds an altar (verses 1–7) B. Deborah dies and is buried at Bethel (verse 8) C. God appears to Jacob and blesses him at Bethel (verses 9–13) D. Jacob sets up a pillar and pours a drink offering and oil at Bethel (verse 14) E. Jacob names the place Bethel (verse 15) E’. Jacob names his son Benjamin (verse 18) D’. Jacob sets up a pillar and pours oil over Rachel’s grave at Ephrath (verse 20) C’. God blesses Jacob and his sons at Ephrath (verse 22) B’. Rachel dies and is buried at Ephrath (verses 16–19) A’. Jacob goes to Hebron and buries Isaac (verses 23–29)

The structure of the chapter highlights the contrast between Bethel and Ephrath, the two places where Jacob experiences both joy and sorrow, and where he sets up pillars as memorials of God’s grace and Rachel’s death. It also highlights the parallelism between Jacob’s naming of the place and his son, both of which reflect his encounter with God and his love for Rachel. It also highlights the centrality of God’s appearance and blessing to Jacob, which is the climax and turning point of the chapter.

The chapter also shows the development of thought and the relationship between the text and the rest of the Bible. The chapter begins with God’s command to Jacob to go to Bethel and make an altar there, which is a call to obedience and worship. This echoes God’s previous command to Jacob in Genesis 31:13, where he told him to return to the land of his fathers and to Bethel. It also echoes God’s first appearance to Jacob in Genesis 28:10–22, where he promised to be with him and to bring him back to the land. The chapter ends with Jacob’s arrival at Hebron and his burial of Isaac, which is a fulfillment of God’s promise to bring him back to his father’s house. It also foreshadows Jacob’s own death and burial in the same place, as recorded in Genesis 49:29–33.

The chapter also reveals God’s character and his covenant with Jacob and his descendants. God is faithful and gracious to Jacob, despite his sin and weakness. He protects and guides him in his journey, and he appears and blesses him at Bethel. He renews his covenant with him, and confirms his new name, Israel, which means “he who strives with God” or “God strives”. He also reiterates his promises of the multiplication of his seed, and of their inheritance of the land of Canaan. These promises are ultimately fulfilled in Jesus Christ, who is the true seed of Abraham and Isaac, and who is the Messiah, the Son of God, the Savior of the world. He is also the true Israel, who wrestled with God’s will in the garden of Gethsemane, and who prevailed over sin and death on the cross. He is also the one who establishes the new covenant, and who reigns over his people and intercedes for them.

The chapter also teaches us some practical lessons for our lives as Christians. It teaches us to obey and worship God, and to purify and consecrate ourselves to him. It teaches us to follow Jacob’s example of listening to God’s voice and doing what he commands, and of going to Bethel and making an altar to God, who answered us in the day of our distress and has been with us in the way which we have gone. It teaches us to follow Jacob’s example of leading our family in getting rid of their idols and changing their garments, and of preparing ourselves to meet with God and receive his blessing. It also teaches us to change the way we relate to people, especially to our family and relatives. It teaches us to forgive and reconcile with those who have wronged us or whom we have wronged, as Jacob and Esau did. It teaches us to love and cherish our spouses and children, and to comfort and support them in their times of trouble, as Jacob did for Rachel and Benjamin. It teaches us to honor and respect our parents and elders, and to bury them with dignity and gratitude, as Jacob and Esau did for Isaac. It also teaches us to pray to God with thanksgiving, praise, and petition. It teaches us to thank God for his faithfulness and grace, and for his protection and guidance in our lives. It teaches us to praise God for his sovereignty and power, and for his revelation and covenant with us. It teaches us to petition God for his blessing and promise, and for his help and strength in our trials and temptations. It also teaches us to grow as Christians, by following the example of Jacob, who grew from a deceiver to a faithful worshiper of God. It teaches us to grow in our faith and devotion to God, and to trust in his promises and purposes for us. It teaches us to grow in our obedience and worship to God, and to consecrate ourselves to him, renouncing idolatry and paganism. It teaches us to grow in our love and service to God, and to be a blessing to all nations.

In conclusion, Genesis 35 is a chapter that shows us how God works in the life of Jacob and his family, and how he fulfills his covenant and promises to them. It also shows us how we can respond to God’s grace and faithfulness, and how we can live as his people in this world. It is a chapter that invites us to return to our first love, to return to Bethel, where God meets with us and blesses us. It is a chapter that challenges us to obey and worship God, and to purify and consecrate ourselves to him. It is a chapter that comforts us in our sorrow and joy, and that reminds us of our legacy and family. It is a chapter that points us to Jesus Christ, who is the fulfillment and the mediator of the covenant, and who is the true Israel and the Savior of the world.

Additional questions

What is the difference in implication of the use of the word “hid” in Genesis 35:4 vs the word “burried” in Genesis 35:8?

The difference in implication of the use of the word “hid” in Genesis 35:4 vs the word “buried” in Genesis 35:8 is that the former implies a sense of shame or fear, while the latter implies a sense of honor or respect.

In Genesis 35:4, Jacob hid the foreign gods and the earrings under the terebinth near Shechem, after he commanded his household to get rid of them and purify themselves. The Hebrew word for “hid” is טָמַן (taman), which means to conceal, bury, or secretly lay something, especially in the earth. This word is often used in the context of hiding something that is shameful, dangerous, or forbidden, such as sin, guilt, or idolatry. For example, in Job 31:33, Job says that he did not hide his transgression like Adam, who hid from God after he sinned. In Psalm 64:6, the wicked are described as hiding their evil plans and schemes. In Isaiah 29:15, the prophet denounces those who hide their counsel from the Lord, thinking that he cannot see them. In Jeremiah 13:4, the Lord tells Jeremiah to hide a linen belt in a crevice of a rock, as a sign of how he will ruin the pride of Judah and Jerusalem. In Ezekiel 28:3, the king of Tyre is sarcastically praised for being wiser than Daniel, who could reveal the deep and hidden things. In Amos 9:3, the Lord declares that he will find and punish his enemies, even if they hide themselves on the top of Carmel or at the bottom of the sea.

In contrast, in Genesis 35:8, Jacob buried Deborah, Rebekah’s nurse, under the oak below Bethel, and he called it Allon-bacuth, which means “oak of weeping”. The Hebrew word for “buried” is קָבַר (qabar), which means to inter, entomb, or bury, usually with a sense of honor or respect. This word is often used in the context of burying the dead, especially the patriarchs, their wives, and their relatives, as a way of showing their dignity and mourning their loss. For example, in Genesis 23:19, Abraham buried Sarah his wife in the cave of Machpelah. In Genesis 25:9, Isaac and Ishmael buried Abraham their father in the same cave. In Genesis 35:29, Jacob and Esau buried Isaac their father in the same cave. In Genesis 49:29–33, Jacob instructed his sons to bury him with his fathers in the same cave. In Genesis 50:13, Joseph and his brothers buried Jacob their father in the same cave. In Exodus 13:19, Moses took the bones of Joseph with him, as Joseph had made the Israelites swear to bury him in the land of promise. In Joshua 24:32, the Israelites buried the bones of Joseph in Shechem, in the piece of land that Jacob had bought from the sons of Hamor.

Therefore, the use of the word “hid” in Genesis 35:4 vs the word “buried” in Genesis 35:8 reflects the different attitudes and emotions that Jacob had towards the objects and the person that he disposed of. He hid the foreign gods and the earrings under the terebinth, as a way of getting rid of them and distancing himself from them, because they were a source of idolatry and defilement for him and his family. He buried Deborah under the oak, as a way of honoring her and mourning her, because she was a source of comfort and support for him and his mother.

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