the First Week after Epiphany
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Genesis 35:2
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Then saide Iaakob vnto his houshold and to all that were with him, Put away the strange gods that are among you, and clense your selues, and change your garments:
Then Jacob said to his household and to all who were with him, Put away the strange gods that are among you, and cleanse yourselves, and change your garments;
Then Ya`akov said to his household, and to all who were with him, "Put away the foreign gods that are among you, purify yourselves, change your garments.
So Jacob told his family and all the other people with him, "Destroy all these foreign gods that you have. Make yourselves pure. Put on clean clothes.
So Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you and purify yourselves and change your garments.
Then Jacob said unto his household, and to all that were with him, Put away the foreign gods that are among you, and purify yourselves, and change your garments:
Then Jacob said to all his people, Put away the strange gods which are among you, and make yourselves clean, and put on a change of clothing:
Jacob said to his family and to everyone else who was traveling with him: Get rid of your foreign gods! Then make yourselves acceptable to worship God and put on clean clothes.
Then Ya‘akov said to his household and all the others with him, "Get rid of the foreign gods that you have with you, purify yourselves, and put on fresh clothes.
And Jacob said to his household, and to all that were with him, Put away the strange gods that are among you, and cleanse yourselves, and change your garments;
Then Jacob said unto his household, and to all that were with him: 'Put away the strange gods that are among you, and purify yourselves, and change your garments;
Then Iacob said vnto his household, and to all that were with him, Put away the strange gods that are among you, and bee cleane, and change your garments,
Then Jacob said to his household and to all who were with him, "Get rid of the [idols and images of] foreign gods that are among you, and ceremonially purify yourselves and change [into fresh] clothes;
And Jacob said to his house, and to all that were with him, Remove the strange gods that are with you from the midst of you, and purify yourselves, and change your clothes.
Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and purify yourselves, and change your garments:
So Jacob told his household and all who were with him, "Get rid of the foreign gods that are among you. Purify yourselves and change your garments.
Then Jacob said to his household and to all who were with him, "Get rid of the foreign gods that are in your midst and purify yourselves and change your garments.
And Jacob said to his house, and to all those with him, Put away the strange gods in your midst, and purify yourselves, and change your clothing.
So Jacob said to his family and to all who were with him, "Put away the foreign gods you have, and make yourselves clean, and change your clothes.
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.
So Jacob told everyone in his household, "Get rid of all your pagan idols, purify yourselves, and put on clean clothing.
So Jacob said to those of his house and all who were with him, "Put away the strange gods that are among you. Make yourselves clean and change your clothes.
And Jacob said unto his house, and unto all who were with him, - Put away the gods of the alien which are in your midst, and purify yourselves, and change your garments;
And Jacob having called together all his household, said: Cast away the strange gods that are among you, and be cleansed, and change your garments.
So Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you, and purify yourselves, and change your garments;
So Jacob said to his family and to all who were with him, "Get rid of the foreign gods that you have; purify yourselves and put on clean clothes.
Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:
Forsothe Jacob seide, whanne al his hous was clepid to gidere, Caste ye a wei alien goddis, that ben `in the myddis of you, and be ye clensid, and chaunge ye youre clothis;
And Jacob saith unto his household, and unto all who [are] with him, `Turn aside the gods of the stranger which [are] in your midst, and cleanse yourselves, and change your garments;
Then Jacob said to his household, and to all who were with him, "Put away the foreign gods that are among you, purify yourselves, change your garments.
Then Jacob said to his household, and to all that were with him, Put away the foreign gods that are among you, and purify yourselves, and change your garments:
Then Jacob said to his household, and to all that [were] with him, Put away the strange gods that [are] among you, and be clean, and change your garments:
Then sayde Iacob vnto his householde, and to all that were with hym: put away the straunge gods that are among you, and be cleane, and chaunge your garmentes.
So Jacob said to his family and all who were with him, “Get rid of the foreign gods that are among you. Purify yourselves and change your clothes.
Then sayde Iacob vnto his housholde and to all yt were with him: Put awaye from you ye straunge goddes, that are amonge you, and clense youre selues, and chaunge youre clothes,
Jacob told his family and all those who lived with him, "Throw out all the alien gods which you have, take a good bath and put on clean clothes, we're going to Bethel. I'm going to build an altar there to the God who answered me when I was in trouble and has stuck with me everywhere I've gone since."
So Jacob said to his household and to all who were with him, "Remove the foreign gods which are among you, and purify yourselves and change your garments;
So Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you, and purify yourselves, and change your clothes;
So Jacob said to his household and to all who were with him, "Put away the foreign gods which are among you, and purify yourselves and change your garments;
So Jacob said to his household and to all who were with him, "Put away the foreign gods which are among you and cleanse yourselves and change your garments;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
unto his: Genesis 18:19, Joshua 24:15, Psalms 101:2-7
strange: Genesis 31:19, Genesis 31:34, Exodus 20:3, Exodus 20:4, Exodus 23:13, Deuteronomy 5:7, Deuteronomy 6:14, Deuteronomy 7:25, Deuteronomy 11:28, Deuteronomy 32:16, Joshua 23:7, Joshua 24:2, Joshua 24:20, Joshua 24:23, Judges 10:16, Ruth 1:15, 1 Samuel 7:3, 2 Samuel 7:23, 2 Kings 17:29, 1 Chronicles 16:26, Jeremiah 5:7, Jeremiah 16:20, Daniel 5:4, Acts 19:26, 1 Corinthians 10:7, 2 Corinthians 6:15-17, Galatians 4:8
clean: Genesis 35:22, Genesis 34:2, Genesis 34:24, Genesis 34:25, Exodus 19:10, Exodus 19:14, Leviticus 15:5, Leviticus 17:16, Numbers 31:24, 2 Kings 5:10, 2 Kings 5:12, 2 Kings 5:13, Job 1:5, Psalms 51:2, Psalms 51:7, Ecclesiastes 5:1, Isaiah 1:16, Isaiah 52:11, Jeremiah 13:27, Ezekiel 18:31, Ezekiel 20:7, Ezekiel 36:25, John 13:10, John 13:11, 2 Corinthians 7:1, Hebrews 10:22, James 4:8, 1 Peter 2:1, 1 Peter 2:2, Jude 1:23
Reciprocal: Numbers 8:7 - wash their Numbers 11:18 - Sanctify Numbers 31:20 - raiment Joshua 24:14 - put Judges 6:25 - Take thy father's 2 Chronicles 35:6 - sanctify Nehemiah 12:30 - themselves Psalms 116:1 - because Isaiah 44:13 - that it may Jeremiah 4:1 - put away John 11:55 - to purify Acts 15:20 - from pollutions
Cross-References
I have chosen him so that he may command his children and his household after him to keep the way of the Lord by doing what is right and just. Then the Lord will give to Abraham what he promised him."
While Laban had gone to shear his sheep, Rachel stole the household idols that belonged to her father.
(Now Rachel had taken the idols and put them inside her camel's saddle and sat on them.) Laban searched the whole tent, but did not find them.
When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, and sexually assaulted her.
Then God said to Jacob, "Go up at once to Bethel and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau."
So Jacob told his household and all who were with him, "Get rid of the foreign gods you have among you. Purify yourselves and change your clothes.
Let us go up at once to Bethel. Then I will make an altar there to God, who responded to me in my time of distress and has been with me wherever I went."
So they gave Jacob all the foreign gods that were in their possession and the rings that were in their ears. Jacob buried them under the oak near Shechem
He built an altar there and named the place El Bethel because there God had revealed himself to him when he was fleeing from his brother.
God said to him, "Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name." So God named him Israel.
Gill's Notes on the Bible
Then Jacob said unto his household,.... His wives and children;
and to all that [were] with him; his menservants and maidservants, and such as remained with him of the captives of Shechem, who might choose to continue with him:
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 so the Targum of Jonathan calls them the idols of the people, which they brought from the idols' temple at Shechem; and the words may be rendered, "the gods of the strangers" s, that is, of the Shechemites, who were Heathens and aliens, strangers to the true God, the knowledge and worship of him:
and be clean; either by abstaining from their wives, as some interpret it, from Exodus 19:10; or rather by washing their bodies, as Aben Ezra gives the sense of it; 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 these outward ablutions and purifications were significative of inward cleansing by the grace of God, and of outward reformation of life and manners; see Isaiah 1:15;
and change your garments: which might be stained with blood, and therefore not fit to appear in before God, or were old and worn out, or sordid apparel: changing and washing of garments were also emblems of renewing of the mind, and cleansing of the soul, and of the change of heart and life, as well as of pleasure, delight, and cheerfulness in appearing before God.
s ×ת ×××× ×× ×ר "deos alenigenarum", Pagninus; "alienigenae", Montanus, Schmidt; "alieni populi", Junius & Tremellius, Piscator.
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 35:2. Put away the strange gods — ×××× ×× ×ר elohey hannechar, the gods of the foreigners, which were among them. Jacob's servants were all Syrians, and no doubt were addicted less or more to idolatry and superstition. These gods might belong to them, or, as some have conjectured, they were the teraphim which Rachel stole; but these have already been supposed to be astrological tables, or something of this kind, called by Laban his gods, because by them he supposed he could predict future events, and that they referred to certain astral and planetary intelligences, by whose influences sublunary things were regulated. But it is more natural to suppose that these gods found now in Jacob's family were images of silver, gold, or curious workmanship, which were found among the spoils of the city of Shechem. Lest these should become incitements to idolatry, Jacob orders them to be put away.
Be clean, and change your garments — Personal or outward purification, as emblematical of the sanctification of the soul, has been in use among all the true worshippers of God from the beginning of the world. In many cases the law of Moses more solemnly enjoined rites and ceremonies which had been in use from the earliest ages. "A Hindoo considers those clothes defiled in which he has been employed in business, and always changes them before eating and worship." - WARD.
