the First Week after Epiphany
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Genesis 35:18
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Then as she was about to yeelde vp the Ghost (for she died) she called his name Ben-oni, but his father called him Beniamin.
And it came to pass, as her soul was departing and she was dying, she called the childs name Bar-kebai (the Son of My Sorrow); but his father called him Benjamin (the Son of My Right Hand).
It happened, as her soul was departing (for she died), that she named him Ben-oni, but his father named him Binyamin.
Rachel died while giving birth to the son. Before dying, she named the boy Benoni. But Jacob called him Benjamin.
And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin.
And it came to pass, as her soul was departing (for she died), that she called his name Ben-oni: but his father called him Benjamin.
And in the hour when her life went from her (for death came to her), she gave the child the name Ben-oni: but his father gave him the name of Benjamin.
Rachel was at the point of death, and right before dying, she said, "I'll name him Benoni." But Jacob called him Benjamin.
But she died in childbirth. As she was dying she named her son Ben-Oni [son of my grief], but his father called him Binyamin [son of the right hand, son of the south].
And it came to pass as her soul was departing—for she died—that she called his name Benoni; but his father called him Benjamin.
And it came to pass, as her soul was in departing--for she died--that she called his name Ben-oni; but his father called him Benjamin.
And it came to passe as her soule was in departing, (for she died) that she called his name Ben-oni: but his father called him Beniamin.
And as her soul was departing, (for she died), she named him Ben-oni (son of my sorrow); but his father called him Benjamin (son of the right hand).
And it came to pass in her giving up the ghost (for she was dying), that she called his name, The son of my pain; but his father called his name Benjamin.
And it came to pass, as her soul was in departing (for she died), that she called his name Ben-oni: but his father called him Benjamin.
And with her last breath-for she was dying-she named him Ben-oni. But his father called him Benjamin.
And it happened that when her life was departing (for she was dying), she called his name Ben-Oni. But his father called him Benjamin.
And it happened, when her soul was going forth (for she died) even she called his name Benoni. But his father called him Benjamin.
Rachel gave birth to the son, but she herself died. As she lay dying, she named the boy Son of My Suffering, but Jacob called him Benjamin.
And so it was, as her soul was departing (for she died), that she called his name Ben-Oni; [fn] but his father called him Benjamin. [fn]
Rachel was about to die, but with her last breath she named the baby Ben-oni (which means "son of my sorrow"). The baby's father, however, called him Benjamin (which means "son of my right hand").
As Rachel's soul was leaving, for she died, she gave him the name Benoni. But his father gave him the name Benjamin.
And it came to pass when her soul was going forth - for she died, that she called his name Ben-oni, - but, his father, called him, Ben-jamin.
And when her soul was departing for pain, and death was now at hand, she called the name of her son Benoni, that is, the son of my pain: but his father called him Benjamin, that is, the son of the right hand.
And as her soul was departing (for she died), she called his name Ben-o'ni; but his father called his name Benjamin.
But she was dying, and as she breathed her last, she named her son Benoni, but his father named him Benjamin.
And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.
Forsothe while the soule yede out for sorew, and deeth neiyede thanne, she clepide the name of hir sone Bennony, that is, the sone of my sorewe; forsothe the fadir clepide hym Beniamyn, that is the sone of the riyt side.
And it cometh to pass in the going out of her soul (for she died), that she calleth his name Ben-Oni; and his father called him Benjamin;
It happened, as her soul was departing (for she died), that she named him Ben-oni, but his father named him Benjamin.
And it came to pass, as her soul was departing (for she died), that she named him Ben-oni: but his father called him Benjamin.
And it came to pass as her soul was in departing (for she died) that she called his name Ben-oni: but his father called him Benjamin.
Then as her soule was a departing (for she died) she called his name Benoni, but his father called hym Beniamin.
With her last breath—for she was dying—she named him Ben-oni, but his father called him Benjamin.
But as hir soule was departynge, yt she must dye, she called him Ben Oni: neuertheles his father called hi Be Iamin.
With her last breath, for she was now dying, she named him Ben-oni (Son-of-My-Pain), but his father named him Ben-jamin (Son-of-Good-Fortune).
And it came about, as her soul was departing (for she died), that she named him Ben-oni; but his father called him Benjamin.
As her soul was departing (for she died), she named him Ben-oni; but his father called him Benjamin.
It came about as her soul was departing (for she died), that she named him Ben-oni; but his father called him Benjamin.
Now it happened as her soul was departing (for she died), that she named him Ben-oni; but his father called him Benjamin.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am cir, 2275, bc cir, 1729
her soul: Genesis 30:1, 1 Samuel 4:20, 1 Samuel 4:21, Psalms 16:10, Exodus 12:7, Lamentations 2:12, Luke 12:20, Luke 23:46, Acts 7:59
Benoni: i.e. the son of my sorrow, 1 Chronicles 4:9
Benjamin: i.e. the son of my right hand, Genesis 42:4, Genesis 42:38, Genesis 43:14, Genesis 44:27-31, Psalms 80:17, The Samaritan has ben yamim, "the son of days," i.e., of his old age ( Genesis 44:20), which Jerome renders Benjamin, id est, filius dextrae, Benjamin, that is, "the son of the right hand.
Reciprocal: Genesis 3:20 - Adam Genesis 25:8 - gave Genesis 30:24 - Joseph Genesis 32:22 - his two wives Genesis 35:22 - Now the sons Genesis 35:26 - in Padanaram Genesis 43:29 - mother's son Genesis 49:27 - ravin Exodus 1:1 - General Deuteronomy 27:12 - Simeon 1 Chronicles 2:1 - Reuben 1 Chronicles 2:2 - Benjamin 1 Chronicles 7:23 - because Daniel 5:10 - let not
Cross-References
When Rachel saw that she could not give Jacob children, she became jealous of her sister. She said to Jacob, "Give me children or I'll die!"
Jacob set up a marker over her grave; it is the Marker of Rachel's Grave to this day.
Then Israel traveled on and pitched his tent beyond Migdal Eder.
So Jacob came back to his father Isaac in Mamre, to Kiriath Arba (that is, Hebron), where Abraham and Isaac had stayed.
But Jacob did not send Joseph's brother Benjamin with his brothers, for he said, "What if some accident happens to him?"
But Jacob replied, "My son will not go down there with you, for his brother is dead and he alone is left. If an accident happens to him on the journey you have to make, then you will bring down my gray hair in sorrow to the grave."
May the sovereign God grant you mercy before the man so that he may release your other brother and Benjamin! As for me, if I lose my children I lose them."
They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it.
Jabez was more respected than his brothers. His mother had named him Jabez, for she said, "I experienced pain when I gave birth to him."
You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.
Gill's Notes on the Bible
And it came to pass, as her soul was in departing, for she died,.... In childbirth; she had most passionately desired children, without which she could not live with ease and peace of mind, and now she dies by having one; see Genesis 30:1; and by this account of her death it appears, that death is the separation and disunion of soul and body; that at death the soul departs from the body; that the soul does not die with it, but goes elsewhere, and lives in a separate state, and never dies; it goes into another world, a world of spirits, even unto God that gave it, Ecclesiastes 12:7:
that she called his name Benoni; which signifies "the son of my sorrow", having borne and brought him forth in sorrow, and now about to leave him as soon as born, which might increase her sorrow; or "the son, of my mourning"; as Aben Ezra and Ben Gersom interpret it; or "the son of my strength", all her strength being exhausted in bringing him forth:
but his father called him Benjamin; that is, "the son of the right hand", being as dear to him, and as beloved by him as his right hand; or who would be as the right hand to him, his staff and support in his old age; or else as being the son of her who was as his right hand, dear and assisting to him. Some render it, "the son of days", or years, that is, the son of his old age, as he is called, Genesis 44:20; Jarchi and Ben Gerson interpret it, "the son of the south"; the right hand being put for the south; and they think this son was so called, because he only was born in the land of Canaan, which lay, they say, to the south with respect to Mesopotamia, where the rest were born; but be the etymology of the word as it will, the change of the name seems to be made by Jacob, because that which Rachel gave her son would have perpetually put Jacob in mind of the sorrow of his beloved Rachel, and therefore gave him a name more pleasant and agreeable. The Jews say c he was born the eleventh of October, and lived one hundred and eleven years.
c Shalshalet Hakabala, fol. 4. 1.
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.
Clarke's Notes on the Bible
Verse Genesis 35:18. As her soul was in departing — Is not this a proof that there is an immortal spirit in man, which can exist separate from and independent of the body? Of Rachel's death it is said, ×צ×ת × ×¤×©× betseth naphshah, in the going away of her soul; her body did not go away, therefore her soul and body must have been distinct. If her breath only had been in tended, × ×©×× neshamah or ר×× ruach would have rather been used, as the first means breath, the latter breath or spirit indifferently.
She called his name Ben-oni — ×× ×× × the Son of my sorrow or affliction, because of the hard labour she had in bringing him into the world; but his father called him Benjamin, ×× ×××× the son of my right hand, i.e., the son peculiarly dear to me. So man of the right hand, Psalms 80:17, signifies one much loved and regarded of God. The Samaritan has Benyamin, the son of days; i.e., the son of his old age, as Judah calls him, Genesis 44:20; and Houbigant contends that this is the true reading, and that the Chaldee termination in for im is a corruption. If it be a corruption, it is as old as the days of St. Jerome, who translated the place Benjamin, id est, filius dextrae; Benjamin, that is, the son of the right hand.
