1 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.”
2 Then 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.
3 Let’s arise, and go up to Bethel. 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.”
4 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.
5 They traveled, and a terror of God was on the cities that were around them, and they didn’t pursue the sons of Jacob.
6 So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him.
7 He built an altar there, and called the place El Beth El; because there God was revealed to him, when he fled from the face of his brother.
8 Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the oak; and its name was called Allon Bacuth.
9 God appeared to Jacob again, when he came from Paddan Aram, and blessed him.
10 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.
11 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 body.
12 The land which I gave to Abraham and Isaac, I will give it to you, and to your offspring after you I will give the land.”
13 God went up from him in the place where he spoke with him.
14 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.
15 Jacob called the name of the place where God spoke with him “Bethel”.
16 They traveled from Bethel. There was still some distance to come to Ephrath, and Rachel travailed. She had hard labor.
17 When she was in hard labor, the midwife said to her, “Don’t be afraid, for now you will have another son.”
18 As her soul was departing (for she died), she named him Benoni, but his father named him Benjamin.
19 Rachel died, and was buried on the way to Ephrath (also called Bethlehem).
20 Jacob set up a pillar on her grave. The same is the Pillar of Rachel’s grave to this day.
21 Israel traveled, and spread his tent beyond the tower of Eder.
22 While Israel lived in that land, Reuben went and lay with Bilhah, his father’s concubine, and Israel heard of it. Now the sons of Jacob were twelve.
23 The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun.
24 The sons of Rachel: Joseph and Benjamin.
25 The sons of Bilhah (Rachel’s servant): Dan and Naphtali.
26 The sons of Zilpah (Leah’s servant): Gad and Asher. These are the sons of Jacob, who were born to him in Paddan Aram.
27 Jacob came to Isaac his father, to Mamre, to Kiriath Arba (which is Hebron), where Abraham and Isaac lived as foreigners.
28 The days of Isaac were one hundred eighty years.
29 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.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 35:1–4Now while Jacob was astonished at the greatness of this act, 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.
Now while Jacob was astonished at the greatness of this act, 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.
Josephus, Antiquities of the Jews, Antiquities 1.21.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 35:16–20And 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, because of the sorrow the mother had with him. These are all the children of Jacob, twelve males and one female.
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, because of the sorrow the mother had with him. These are all the children of Jacob, twelve males and one female.
Josephus, Antiquities of the Jews, Antiquities 1.21.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 35:2[PUT AWAY] THE STRANGE [GODS] —which you have in your possession from the spoil of Shechem. … AND PURIFY YOURSELVES of idol-worship. … AND CHANGE YOUR GARMENTS — lest you have in your possession a vestment that has been employed in idolatrous worship (Genesis Rabbah 81:3).
[PUT AWAY] THE STRANGE [GODS] —which you have in your possession from the spoil of Shechem. … AND PURIFY YOURSELVES of idol-worship. … AND CHANGE YOUR GARMENTS — lest you have in your possession a vestment that has been employed in idolatrous worship (Genesis Rabbah 81:3).
Rashi, Commentary on the Torah, on 35:2; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 35:18בן אוני means SON OF MY SORROW (Genesis Rabbah 82:9). … BENJAMIN — I am of opinion that he was so called because he alone was born in the land of Canaan which is in the South (ימין) as one comes from Aram-Naharaim … Another explanation of בנימין is that it means “son of his old days (ימים)”
בן אוני means SON OF MY SORROW (Genesis Rabbah 82:9). … BENJAMIN — I am of opinion that he was so called because he alone was born in the land of Canaan which is in the South (ימין) as one comes from Aram-Naharaim … Another explanation of בנימין is that it means “son of his old days (ימים)”
Rashi, Commentary on the Torah, on 35:18; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 35:8Here is inserted a short narration of the death of Deborah, whom we may conclude to have been a holy matron, and whom the family of Jacob venerated as a mother; for the name given in perpetuity to the place, testifies that she was buried with peculiar honor, and with no common mourning. … But it may be asked, how she then happened to be in Jacob's company, seeing that he had not yet come to his father … Some interpreters imagine that she had been sent by Rebecca to meet her son Jacob; but I do not see what probability there is in the conjecture; nor yet have I anything certain to affirm, except that, perhaps, she had loved Jacob from a boy, because she had nursed him; and when she knew the cause of his exile, she followed him from her regard for religion. Certainly Moses does not in vain celebrate her death with an eulogy so remarkable.
Here is inserted a short narration of the death of Deborah, whom we may conclude to have been a holy matron, and whom the family of Jacob venerated as a mother; for the name given in perpetuity to the place, testifies that she was buried with peculiar honor, and with no common mourning. … But it may be asked, how she then happened to be in Jacob's company, seeing that he had not yet come to his father … Some interpreters imagine that she had been sent by Rebecca to meet her son Jacob; but I do not see what probability there is in the conjecture; nor yet have I anything certain to affirm, except that, perhaps, she had loved Jacob from a boy, because she had nursed him; and when she knew the cause of his exile, she followed him from her regard for religion. Certainly Moses does not in vain celebrate her death with an eulogy so remarkable.
John Calvin, Commentaries, on 35:8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 35:18–20Her dying lips called her new-born son Ben-oni, The son of my sorrow. … Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, "very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand." … Jacob set up a pillar in remembrance of his joys (Gen 35:14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both
Her dying lips called her new-born son Ben-oni, The son of my sorrow. … Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, "very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand." … Jacob set up a pillar in remembrance of his joys (Gen 35:14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both
Matthew Henry, Commentary on the Whole Bible, on 35:16–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 35:2–4put away the strange gods that are among you; meaning not the teraphim or images of Laban's, which Rachel had stolen from him; for it can hardly be thought that these should be retained so many years in Jacob's family, and used in an idolatrous manner; but rather such as might be among the Canaanitish servants that had been lately taken into Jacob's service, or that were among the captives of Shechem, or taken along with the spoil of that city … and be clean; … their hands were full of the blood of the Shechemites, and needed to be washed and purified, as the Targum of Jonathan has it, from the pollutions of the slain, before they went to Bethel, the house of God … and Jacob hid them under the oak which was by Shechem; that is, the idols, which, after he had broke to pieces, perhaps, he dug a hole under an oak, and there buried them, that they might be no more made use of in an idolatrous way
put away the strange gods that are among you; meaning not the teraphim or images of Laban's, which Rachel had stolen from him; for it can hardly be thought that these should be retained so many years in Jacob's family, and used in an idolatrous manner; but rather such as might be among the Canaanitish servants that had been lately taken into Jacob's service, or that were among the captives of Shechem, or taken along with the spoil of that city … and be clean; … their hands were full of the blood of the Shechemites, and needed to be washed and purified, as the Targum of Jonathan has it, from the pollutions of the slain, before they went to Bethel, the house of God … and Jacob hid them under the oak which was by Shechem; that is, the idols, which, after he had broke to pieces, perhaps, he dug a hole under an oak, and there buried them, that they might be no more made use of in an idolatrous way
John Gill, An Exposition of the Old and New Testament, on 35:2–4; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 35:28–29Isaac gave up the ghost--The death of this venerable patriarch is here recorded by anticipation for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind though he was, he lived to a very advanced age; and it is a pleasing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.
Isaac gave up the ghost--The death of this venerable patriarch is here recorded by anticipation for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind though he was, he lived to a very advanced age; and it is a pleasing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 35:29; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Genesis 35
Genesis 35:1–29, World English Bible
Genesis 35 in the Bible · Told in the Story: Chapter 11, Dinah, Chapter 15, Israel in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 35:1–4Now while Jacob was astonished at the greatness of this act, 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.
Josephus, Antiquities of the Jews, Antiquities 1.21.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 35:16–20And 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, because of the sorrow the mother had with him. These are all the children of Jacob, twelve males and one female.
Josephus, Antiquities of the Jews, Antiquities 1.21.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 35:2[PUT AWAY] THE STRANGE [GODS] —which you have in your possession from the spoil of Shechem. … AND PURIFY YOURSELVES of idol-worship. … AND CHANGE YOUR GARMENTS — lest you have in your possession a vestment that has been employed in idolatrous worship (Genesis Rabbah 81:3).
Rashi, Commentary on the Torah, on 35:2; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 35:18בן אוני means SON OF MY SORROW (Genesis Rabbah 82:9). … BENJAMIN — I am of opinion that he was so called because he alone was born in the land of Canaan which is in the South (ימין) as one comes from Aram-Naharaim … Another explanation of בנימין is that it means “son of his old days (ימים)”
Rashi, Commentary on the Torah, on 35:18; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 35:8Here is inserted a short narration of the death of Deborah, whom we may conclude to have been a holy matron, and whom the family of Jacob venerated as a mother; for the name given in perpetuity to the place, testifies that she was buried with peculiar honor, and with no common mourning. … But it may be asked, how she then happened to be in Jacob's company, seeing that he had not yet come to his father … Some interpreters imagine that she had been sent by Rebecca to meet her son Jacob; but I do not see what probability there is in the conjecture; nor yet have I anything certain to affirm, except that, perhaps, she had loved Jacob from a boy, because she had nursed him; and when she knew the cause of his exile, she followed him from her regard for religion. Certainly Moses does not in vain celebrate her death with an eulogy so remarkable.
John Calvin, Commentaries, on 35:8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 35:18–20Her dying lips called her new-born son Ben-oni, The son of my sorrow. … Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, "very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand." … Jacob set up a pillar in remembrance of his joys (Gen 35:14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both
Matthew Henry, Commentary on the Whole Bible, on 35:16–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 35:2–4put away the strange gods that are among you; meaning not the teraphim or images of Laban's, which Rachel had stolen from him; for it can hardly be thought that these should be retained so many years in Jacob's family, and used in an idolatrous manner; but rather such as might be among the Canaanitish servants that had been lately taken into Jacob's service, or that were among the captives of Shechem, or taken along with the spoil of that city … and be clean; … their hands were full of the blood of the Shechemites, and needed to be washed and purified, as the Targum of Jonathan has it, from the pollutions of the slain, before they went to Bethel, the house of God … and Jacob hid them under the oak which was by Shechem; that is, the idols, which, after he had broke to pieces, perhaps, he dug a hole under an oak, and there buried them, that they might be no more made use of in an idolatrous way
John Gill, An Exposition of the Old and New Testament, on 35:2–4; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 35:28–29Isaac gave up the ghost--The death of this venerable patriarch is here recorded by anticipation for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind though he was, he lived to a very advanced age; and it is a pleasing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 35:29; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.