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The NET Bible®
Genesis 35:10
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- CondensedParallel Translations
Moreouer God said vnto him, Thy name is Iaakob: thy name shalbe no more called Iaakob, but Israel shalbe thy name: and hee called his name Israel.
And God said to him. Your name shall no longer be called Jacob, but Israel shall be your name; so he called his name Israel.
God said to him, "Your name is Ya`akov. Your name shall not be Ya`akov any more, but your name will be Yisra'el." He named him Yisra'el.
and said to him, "Your name is Jacob, but I will change that name. You will no longer be called Jacob. Your new name will be Israel." So God named him Israel.
And God said to him, "Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name." So he called his name Israel.
And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
Jacob is your name, but it will be so no longer; from now your name will be Israel; so he was named Israel.
God said to him, "Your name is Ya‘akov, but you will be called Ya‘akov no longer; your name will be Isra'el." Thus he named him Isra'el.
And God said to him, Thy name is Jacob: thy name shall not henceforth be called Jacob, but Israel shall be thy name. And he called his name Israel.
And God said unto him: 'Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name'; and He called his name Israel.
And God said vnto him, Thy name is Iacob: thy name shall not bee called any more Iacob, but Israel shall bee thy name; and hee called his name Israel.
Again God said to him, "Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name." So he was called Israel.
And God said to him, Thy name shall not be called Jacob, but Israel shall be thy name; and he called his name Israel.
And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
And God said to him, "Your name is Jacob; you will no longer be called Jacob, but your name will be Israel." So God named him Israel.
And God said to him, "Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name." Then his name was called Israel.
And God said to him, Your name is Jacob; your name will not any more be called Jacob, but Israel will be your name. And He called his name Israel.
God said to him, "Your name is Jacob, but you will not be called Jacob any longer. Your new name will be Israel." So he called him Israel.
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.
saying, "Your name is Jacob, but you will not be called Jacob any longer. From now on your name will be Israel." So God renamed him Israel.
God said to him, "Your name is Jacob. You will not be called Jacob any longer, but Israel will be your name." So his name was Israel.
And God said to him, Thy name, is Jacob, - Thy name shall no longer he called Jacob But, Israel, shall be thy name. So he called his name, Israel.
Saying: Thou shalt not be called any more Jacob, but Israel shall be thy name. And he called him Israel.
And God said to him, "Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name." So his name was called Israel.
God said to him, "Your name is Jacob, but from now on it will be Israel." So God named him Israel.
And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
and seide, Thou schalt no more be clepid Jacob, but Israel schal be thi name. And God clepide hym Israel, and seide to hym,
and God saith to him, `Thy name [is] Jacob: thy name is no more called Jacob, but Israel is thy name;' and He calleth his name Israel.
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.
And God said to him, Your name is Jacob: your name shall no longer be called Jacob, but Israel shall be your name: and he named him Israel.
And God said to him, Thy name [is] Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name; and he called his name Israel.
And God sayd vnto him: thy name is Iacob, notwithstanding thou shalt be no more called Iacob, but Israel shalbe thy name: & he called his name Israel.
God said to him, “Your name is Jacob; you will no longer be named Jacob, but your name will be Israel.” So he named him Israel.
& saide vnto him: Thou art called Iacob, neuertheles thou shalt nomore be called Iacob, but Israel shal be yi name. And so was he called Israel.
God said to him, "Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name." So He called him Israel.
God said to him, "Your name is Jacob; no longer shall you be called Jacob, but Israel shall be your name." So he was called Israel.
God said to him, "Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name." Thus He called him Israel.
And God said to him,"Your name is Jacob;Your name shall no longer be called Jacob,But Israel shall be your name."Thus He called his name Israel.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Genesis 17:5, Genesis 17:15, Genesis 32:27, Genesis 32:28, 1 Kings 18:31, 2 Kings 17:34
Reciprocal: Genesis 49:24 - the mighty 1 Chronicles 16:13 - ye seed 2 Chronicles 6:14 - O Lord God Isaiah 48:1 - which are
Cross-References
No longer will your name be Abram. Instead, your name will be Abraham because I will make you the father of a multitude of nations.
Then God said to Abraham, "As for your wife, you must no longer call her Sarai; Sarah will be her name.
So Jacob came back to his father Isaac in Mamre, to Kiriath Arba (that is, Hebron), where Abraham and Isaac had stayed.
Isaac lived to be 180 years old.
Then Elijah took twelve stones, corresponding to the number of tribes that descended from Jacob, to whom the Lord had said, "Israel will be your new name."
To this very day they observe their earlier practices. They do not worship the Lord ; they do not obey the rules, regulations, law, and commandments that the Lord gave the descendants of Jacob, whom he renamed Israel.
Gill's Notes on the Bible
And God said unto him, thy name [is] Jacob,.... Which his parents gave him at his birth, and by, which he had been always called:
thy name shall not be called any more Jacob, but Israel shall be thy name; not Jacob only, as Aben Ezra and Ben Melech interpret it, but Israel also, and that more commonly and frequently, and not only he himself personally, but his posterity also:
and he called his name Israel; confirmed the name he had before given him, Genesis 32:28; and by this confirmation of it signifying, that as he had prevailed over his brother Esau, and escaped his hands, so he should prevail over all that rose up against him, and opposed him, even as he had power with God, and prevailed: though some think this name was only promised him before, but now actually given him; but then they take the angel that appeared wrestling with him in the likeness of a man to be a created angel, and that what he promised in the name of God was now made, good by God himself; there is great reason to believe that that angel was the increased one, the Son of God, as here also.
Barnes' Notes on the Bible
- The Death of Isaac
8. ×××¨× deboraÌh, Deborah, âbee.â ×Ö¼××ּת ××Ö¼×× 'aloÌn-baÌkuÌt, Allon-bakuth, âoak of weeping.â
16. ×××¨× kıÌbraÌh, âlength stretch.â A certain but unknown distance, a stadium or furlong (Josephus) a hippodrome (Septuagint) which was somewhat longer, a mile (Kimchi). ×פרת 'ephraÌth, Ephrath, âfruitful or ashy.â
18. ××Ö¾××× × ben-'oÌnıÌy, Ben-oni, âson of my pain.â ×× ×××× bıÌnyaÌmıÌyn, Binjamin, âson of the right hand.â
19. ××× ××ת beÌyt-lechem, Beth-lechem, âhouse of bread.â
21. ×¢×ר âeÌder, âEder, âflock, fold.â
This chapter contains the return of Jacob to his fatherâs house, and then appends the death of Isaac.
Genesis 35:1-8
Jacob returns to Bethel. âAnd God said unto Jacob.â He receives the direction from God. He had now been six years lingering in Sukkoth and Sleekem. There may have been some contact between him and his fatherâs house during this interval. The presence of Deborah, Rebekahâs nurse, in his family, is a plain intimation of this. But Jacob seems to have turned aside to Shekem, either to visit the spot where Abraham first erected an altar to the Lord, or to seek pasture for his numerous flocks. âArise, go up to Bethel, and dwell there.â In his perplexity and terror the Lord comes to his aid. He reminds him of his former appearance to him at that place, and directs him to erect an altar there. This was Abrahamâs second resting-place in the land. He who had there appeared to Jacob as the Yahweh, the God of Abraham and Isaac, is now described as (house of El), the Mighty One, probably in allusion to Bethel (house of El), which contains this name, and was at that time applied by Jacob himself to the place. âHis house;â his wives and children. âAll that were with him;â his men-servants and maid-servants.
The strange gods, belonging to the stranger or the strange land. These include the teraphim, which Rachel had secreted, and the rings which were worn as amulets or charms. Be clean; cleanse the body, in token of the cleaning of your souls. Change your garments; put on your best attire, befitting the holy occasion. The God, in contradistinction to the strange gods already mentioned. Hid them; buried them. âThe oak which was by Shekem.â This may have been the oak of Moreh, under which Abraham pitched his tent Genesis 12:6. The terror of God; a dread awakened in their breast by some indication of the divine presence being with Jacob. The patriarch seems to have retained possession of the land he had purchased and gained by conquest, in this place. His flocks are found there very shortly after this time Genesis 37:12, he alludes to it, and disposes of it in his interview with Joseph and his sons Genesis 48:22, and his well is there to this day.
âLuz, which is in the land of Kenaan.â This seems at first sight to intimate that there was a Luz elsewhere, and to have been added by the revising prophet to determine the place here intended. Luz means an almond tree, and may have designated many a place. But the reader of Genesis could have needed no such intimation, as Jacob is clearly in the land of Kenaan, going from Shekem to Hebron. It seems rather to call attention again Genesis 33:18 to the fact that Jacob has returned from Padan-aram to the land of promise. The name Luz still recurs, as the almond tree may still be flourishing. âAnd he built there an altar, and called the place El-beth-el.â Thus has Jacob obeyed the command of God, and begun the payment of the vow he made twenty-six years before at this place Genesis 38:20-22. âThere God revealed himself unto him.â The verb here × ×××Ö¼ nıÌgluÌ is plural in the Masoretic Hebrew, and so it was in the copy of Onkelos. The Samaritan Pentateuch and the Septuagint have the singular. The reading is therefore, various. The original was probably singular, and may have been so even with its present letters. If not, this is one of the few instances in which Elohim is construed grammatically with a plural verb. Deborah dies in the family in which she began life. She is buried under âthe well-known oakâ at Bethel. Jacob drops a natural tear of sorrow over the grave of this faithful servant, and hence, the oak is called the oak of weeping. It is probable that Rebekah was already dead, since otherwise we should not expect to find Deborah transferred to Jacobâs household. She may not have lived to see her favorite son on his return.
Genesis 35:9-15
God appears to Jacob again at Bethel, and renews the promise made to him there Genesis 28:13-14. Again. The writer here refers to the former meeting of God with Jacob at Bethel, and thereby proves himself cognizant of the fact, and of the record already made of it. âWhen he went out of Padan-aram.â This corroborates the explanation of the clause, Genesis 35:6, âwhich is in the land of Kenaan.â Bethel was the last point in this land that was noticed in his flight from Esau. His arrival at the same point indicates that he has now returned from Padan-aram to the land of Kenaan. âHe called his name Israel.â At Bethel he renews the change of name, to indicate that the meetings here were of equal moment in Jacobâs spiritual life with that at Penuel. It implies also that this life had been declining in the interval between Penuel and Bethel, and had now been revived by the call of God to go to Bethel, and by the interview.
The renewal of the naming aptly expresses this renewal of spiritual life. âI am God Almighty.â So he proclaimed himself before to Abraham Genesis 17:1. âBe fruitful, and multiply.â Abraham and Isaac had each only one son of promise. But now the time of increase is come. Jacob has been blessed with eleven sons, and at least one daughter. And now he receives the long-promised blessing, âbe fruitful and multiply.â From this time forth the multiplication of Israel is rapid. In twenty-six years after this time he goes down into Egypt with seventy souls, besides the wives of his married descendants, and two hundred and ten years after that Israel goes out of Egypt numbering about one million eight hundred thousand. âA nation and a congregation of nations,â such as were then known in the world, had at the last date come of him, and âkingsâ were to follow in due time. The land, as well as the seed, is again promised.
Jacob now, according to his wont, perpetuates the scene of divine manifestation with a monumental stone. âGod went up;â as he went up from Abraham Genesis 17:22 after a similar conferencc with him. He had now spoken to Jacob face to face, as he communed with Abraham. âA pillarâ in the place where he talked with him, a consecrated monument of this second interview, not in a dream as before, but in a waking vision. On this he pours a drink-offering of wine, and then anoints it with oil. Here, for the first time, we meet with the libation. It is possible there was such an offering when Melkizedec brought forth bread and wine, though it is not recorded. The drink-offering is the complement of the meat-offering, and both are accompaniments of the sacrifice which is offered on the altar. They are in themselves expressive of gratitude and devotion. Wine and oil are used to denote the quickening and sanctifying power of the Spirit of God. âBethel.â We are now familiar with the repetition of the naming of persons and places. This place was already called Bethel by Jacob himself; it is most likely that Abraham applied this name to it: and for aught we know, some servant of the true God, under the Noachic covenant, may have originated the name.
Genesis 17:16-22.
On the journey, Rachel dies at the birth of her second son. âA stretch.â It was probably a few furlongs. âFear not.â The cause for encouragement was that the child was born, and that it was a son. Rachelâs desire and hope expressed at the birth of Joseph were therefore, fulfilled Genesis 30:24. âWhen her soul was departing.â This phrase expresses not annihilation, but merely change of place. It presupposes the perpetual existence of the soul. âBen-oni,â son of my pain, is the natural expression of the departing Rachel. âBenjamin.â The right hand is the seat of power. The son of the right hand is therefore, the child of power. He gave power to his father, as he was his twelfth son, and so completed the number of the holy family. âEphrath and Beth-lehemâ are names the origin of which is not recorded. âThe pillar of Rachelâs grave.â Jacob loves the monumental stone. âUnto this day.â This might have been written ten or twenty years after the event, and therefore, before Jacob left Kenaan (see on Genesis 19:37). The grave of Rachel was well known in the time of Samuel 1 Samuel 10:2, and the Kubbet Rahil, dome or tomb of Rachel, stands perhaps on the identical spot, about an English mile north of Bethlehem.
Genesis 35:21-22
Eder - The tower of the flock was probably a watch-tower where shepherds guarded their flocks by night. It was a mile (Jerome) or more south of Bethlehem. Here Reuben was guilty of the shameful deed which came to the knowledge of his father, and occasions the allusion in Genesis 49:4. He was by this act degraded from his position in the holy family. The division of the open parashah in the text here is more in accordance with the sense than that of the verse.
Genesis 35:22-29
Jacobâs return and his fatherâs death. The family of Jacob is now enumerated, because it has been completed by the birth of Benjamin. âIn Padan-aram.â This applies to all of them but Benjamin; an exception which the reader of the context can make for himself. Jacob at length arrives with his whole establishment at Hebron, the third notable station occupied by Abraham in the land Genesis 13:1. Here also his father sojourns. The life of Isaac is now closed. Joseph must have been, at the time of Jacobâs return, in his thirteenth year, and therefore, his father in his hundred and fourth. Isaac was consequently in his hundred and sixty-third year. He survived the return of Jacob to Hebron about seventeen years, and the sale of Joseph his grandson about thirteen. âEsau and Jacob his sons buried him.â Hence, we learn that Esau and Jacob continued to be on brotherly terms from the day of their meeting at the ford of Jabbok.
This chapter closes the ninth of the pieces or documents marked off by the phrase âthese are the generations.â Its opening event was the birth of Isaac Genesis 25:19, which took place in the hundreth year of Abraham, and therefore, seventy-five years before his death recorded in the seventh document. As the seventh purports to be the generations of Terah Genesis 11:27 and relates to Abraham who was his offspring, so the present document, containing the generations of Isaac, refers chiefly to the sons of Isaac, and especially to Jacob, as the heir of promise. Isaac as a son learned obedience to his father in that great typical event of his life, in which he was laid on the altar, and figuratively sacrificed in the ram which was his substitute. This was the great significant passage in his life, after which he retires into comparative tranquillity.
