Genesis 35

In Genesis 35, God instructs Jacob to return to Bethel, a place of significant spiritual meaning for him. Jacob responds by calling his household to cleanse themselves from foreign gods, reinforcing their commitment to God. The chapter recounts a series of key events, including the death of Deborah, Rebekah’s nurse, and Rachel, as well as God reaffirming His covenant with Jacob. Finally, the chapter concludes with the death of Isaac, bringing the patriarchal narrative closer to its next generation.

Genesis 35:1 (NKJV)
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.”

God’s command for Jacob to return to Bethel is deeply significant. Bethel was where God had first appeared to Jacob, promising him protection and blessings during his flight from Esau. Now, after many years, God calls Jacob back to the same place to dwell and build an altar in worship. This return symbolizes a renewed commitment to God, as well as the continuation of the divine covenant with Jacob’s family. Jacob is reminded of God’s past faithfulness and is called to reaffirm his devotion through worship at Bethel.

Genesis 35:2-3 (NKJV)
2 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.
3 Then 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 in the way which I have gone.”

Jacob’s command to his household shows a decisive break from idolatry and any other influences that may have come from their previous surroundings. He instructs them to put away foreign gods, purify themselves, and change their garments, symbolizing inner cleansing and dedication to God. This act prepares them for the journey to Bethel, where Jacob intends to build an altar to God, acknowledging His protection and guidance throughout his journey. Jacob’s leadership here highlights the importance of spiritual purity and renewal before approaching God in worship.

Genesis 35:4-5 (NKJV)
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.
5 And they journeyed, and the terror of God was upon the cities that were all around them, and they did not pursue the sons of Jacob.

Jacob’s household obediently hands over their foreign gods and earrings, which were likely associated with pagan practices. Jacob buries them under a tree, symbolizing a complete and final renunciation of idolatry. As they travel, God’s protection becomes evident, as the surrounding cities are struck by fear and do not attack Jacob’s family, despite the recent violence in Shechem. This divine protection emphasizes God’s faithfulness to Jacob, guarding him and his family as they move towards Bethel in obedience to His command.

Genesis 35:6-7 (NKJV)
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 And he built an altar there and called the place El Bethel, because there God appeared to him when he fled from the face of his brother.

Jacob finally reaches Bethel, also known as Luz, in the land of Canaan. There, he builds an altar and names the place “El Bethel,” meaning “God of the house of God,” to commemorate God’s appearance to him during his time of distress. This altar signifies Jacob’s acknowledgement of God’s continued presence and provision in his life. The name emphasizes not only the location's spiritual significance but also Jacob’s personal encounter with the divine, marking a key moment of worship and remembrance.

Genesis 35:8 (NKJV)
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.

The death of Deborah, Rebekah’s nurse, is mentioned briefly but holds sentimental value for Jacob’s family. Deborah’s presence in Jacob’s household likely signifies a connection to his mother, Rebekah. She is buried beneath a tree, and the place is named “Allon Bachuth,” meaning “oak of weeping,” highlighting the sorrow of her passing. This event introduces a moment of mourning in the midst of Jacob’s spiritual renewal, reminding readers of the human experiences of grief and loss even during times of divine encounters.

Genesis 35:9-10 (NKJV)
9 Then God appeared to Jacob again, when he came from Padan Aram, and blessed him.
10 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.

After Jacob arrives at Bethel, God appears to him once more to bless him and reaffirm his new identity. Although God had already changed Jacob’s name to Israel after wrestling with him (Genesis 32:28), this reiteration emphasizes the importance of the transformation. Jacob, meaning “supplanter” or “heel-grabber,” symbolized his past life of deceit and struggle, while Israel, meaning “God prevails,” marks a new chapter of divine blessing and purpose. This moment underscores Jacob’s growing relationship with God and solidifies his role as the father of the nation of Israel.

Genesis 35:11-12 (NKJV)
11 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.
12 The land which I gave Abraham and Isaac I give to you; and to your descendants after you I give this land.”

God reaffirms His covenant with Jacob, echoing the promises made to Abraham and Isaac. By identifying Himself as “God Almighty” (El Shaddai), God reminds Jacob of His power to fulfill His promises. He commands Jacob to be fruitful and multiply, promising that not only a nation but a company of nations and kings will come from his lineage. This reiteration of the Abrahamic covenant emphasizes the continuation of God’s plan through Jacob’s descendants. God also promises the land of Canaan to Jacob and his offspring, reinforcing the eternal nature of the covenant.

Genesis 35:13-15 (NKJV)
13 Then God went up from him in the place where He talked with him.
14 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.
15 And Jacob called the name of the place where God spoke with him, Bethel.

After God departs, Jacob responds by setting up a stone pillar as a memorial in the place where God had spoken with him. He pours a drink offering and oil on it, acts of worship that symbolize gratitude, consecration, and devotion. Jacob had done something similar during his first encounter with God at Bethel (Genesis 28:18), but this second act of worship reflects the deepening of his relationship with God. Naming the place Bethel, “House of God,” Jacob honors the divine encounters he experienced there, marking it as a sacred site of personal and spiritual significance.

Genesis 35:16-17 (NKJV)
16 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.
17 Now it came to pass, when she was in hard labor, that the midwife said to her, “Do not fear; you will have this son also.”

As Jacob’s family leaves Bethel, Rachel goes into labor near Ephrath (later known as Bethlehem). The labor is described as difficult, signaling an impending tragedy. Despite the severity of her pain, the midwife tries to reassure her by telling her that she will successfully deliver her son. Rachel had previously expressed a desire for another son (Genesis 30:24), and this birth is the fulfillment of that wish. However, the difficult labor introduces a somber tone, foreshadowing the personal cost that will follow with the birth of her son.

Genesis 35:18-19 (NKJV)
18 And so it was, as her soul was departing (for she died), that she called his name Ben-Oni; but his father called him Benjamin.
19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem).

Tragically, Rachel dies in childbirth. As her soul departs, she names her son “Ben-Oni,” meaning “son of my sorrow,” reflecting the pain and loss surrounding his birth. However, Jacob renames him Benjamin, meaning “son of the right hand,” a title associated with strength, honor, and favor. This renaming signifies Jacob’s desire to remember his son with joy and strength rather than sorrow. Rachel’s death marks a poignant moment for Jacob, as she was the wife he loved deeply, and she is buried near Bethlehem. Her death brings both the joy of new life and the pain of personal loss to Jacob’s journey.

Genesis 35:20-21 (NKJV)
20 And Jacob set a pillar on her grave, which is the pillar of Rachel’s grave to this day.
21 Then Israel journeyed and pitched his tent beyond the tower of Eder.

In honor of Rachel, Jacob sets a pillar on her grave, establishing a lasting memorial to her. This act demonstrates Jacob’s deep affection for Rachel and his desire to remember her. The reference to the pillar being there “to this day” suggests that Rachel’s tomb became a significant and recognizable site in Israel’s history. After this solemn moment, the narrative shifts as Jacob, now called Israel, continues his journey, setting up camp near the tower of Eder. The mention of “Israel” reflects his transformation and the ongoing development of his identity as the father of a nation.

Genesis 35:22 (NKJV)
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. Now the sons of Jacob were twelve:

This verse briefly introduces a serious event: Reuben, Jacob’s eldest son, commits a grave offense by sleeping with Bilhah, Rachel’s maid and Jacob’s concubine. This act is seen as a challenge to Jacob’s authority and disrupts the family dynamic. Although Israel hears about it, no immediate action is recorded in this passage. Reuben’s actions will later have significant consequences for his inheritance and standing among his brothers (Genesis 49:4). The verse concludes by acknowledging that Jacob now has twelve sons, emphasizing the fulfillment of God’s promise to make him a father of nations.

Genesis 35:23-26 (NKJV)
23 The sons of Leah were Reuben, Jacob’s firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun;
24 the sons of Rachel were Joseph and Benjamin;
25 the sons of Bilhah, Rachel’s maidservant, were Dan and Naphtali;
26 and 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.

These verses provide a summary of Jacob’s twelve sons and their respective mothers. Leah, Jacob’s first wife, bore six sons: Reuben, Simeon, Levi, Judah, Issachar, and Zebulun. Rachel, Jacob’s beloved wife, bore Joseph and Benjamin. Bilhah, Rachel’s maidservant, bore Dan and Naphtali, while Zilpah, Leah’s maidservant, bore Gad and Asher. The list reaffirms that all twelve sons were born to Jacob during his time in Padan Aram. These sons will go on to become the heads of the twelve tribes of Israel, forming the foundation of the Israelite nation.

Genesis 35:27-29 (NKJV)
27 Then Jacob came to his father Isaac at Mamre, or Kirjath Arba (that is, Hebron), where Abraham and Isaac had dwelt.
28 Now the days of Isaac were one hundred and eighty years.
29 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.

The chapter concludes with Jacob’s return to Hebron, where his father Isaac still resides. Isaac is now 180 years old, and his death marks the end of an era. The phrase “gathered to his people” reflects the biblical belief in a peaceful reunion with ancestors in death. Isaac’s long life signifies God’s blessing on him as part of the Abrahamic covenant. In a moment of reconciliation, both Jacob and Esau come together to bury their father, showing that despite their past conflict, they still honor their family ties. This moment symbolizes the passing of the patriarchal mantle to the next generation.