Second Sunday after Epiphany
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Genesis 35:27
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Then Iaakob came vnto Izhak his father to Mamre a citie of Arbah: this is Hebron, where Abraham and Izhak were strangers.
And Jacob came to his father Isaac to Mamre, to Koriath Gabarey, which is Hebron, where Abraham and Isaac had sojourned.
Ya`akov came to Yitzchak his father, to Mamre, to Kiryat-Arba (the same is Hevron), where Avraham and Yitzchak sojourned.
Jacob went to his father Isaac at Mamre in Kiriath Arba (Hebron). This is where Abraham and Isaac had lived.
And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned.
And Jacob came unto Isaac his father to Mamre, to Kiriath-arba (the same is Hebron), where Abraham and Isaac sojourned.
And Jacob came to his father Isaac at Mamre, at Kiriath-arba, that is, Hebron, where Abraham and Isaac had been living.
Jacob went to his father Isaac at Hebron, also called Mamre or Kiriath-Arba, where Isaac's father Abraham had lived as a foreigner.
Ya‘akov came home to his father Yitz'chak at Mamre, near Kiryat-Arba (also known as Hevron), where Avraham and Yitz'chak had lived as foreigners.
And Jacob came to Isaac his father to Mamre—to Kirjath-Arba, which is Hebron; where Abraham had sojourned, and Isaac.
And Jacob came unto Isaac his father to Mamre, to Kiriatharba--the same is Hebron--where Abraham and Isaac sojourned.
And Iacob came vnto Isaac his father vnto Mamre, vnto the citie of Arbah (which is Hebron) where Abraham and Isaac soiourned.
Jacob came to Isaac his father at Mamre of Kiriath-arba (that is, Hebron), where Abraham and Isaac had lived temporarily.
And Jacob came to Isaac his father to Mambre, to a city of the plain; this is Chebron in the land of Chanaan, where Abraam and Isaac sojourned.
And Jacob came unto Isaac his father to Mamre, to Kiriath-arba (the same is Hebron), where Abraham and Isaac sojourned.
Jacob returned to his father Isaac at Mamre, near Kiriath-arba (that is, Hebron), where Abraham and Isaac had dwelt.
And Jacob came to Isaac his father at Mamre, or Kiriath-Arba (that is, Hebron), where Abraham and Isaac dwelled as aliens.
And Jacob came to his father Isaac, to Mamre, to the City of Arba; it is Hebron where Abraham and Isaac resided.
Jacob went to his father Isaac at Mamre near Hebron, where Abraham and Isaac had lived.
Then Jacob came to his father Isaac at Mamre, or Kirjath Arba [fn] (that is, Hebron), where Abraham and Isaac had dwelt.
So Jacob returned to his father, Isaac, in Mamre, which is near Kiriath-arba (now called Hebron), where Abraham and Isaac had both lived as foreigners.
Jacob came to his father Isaac at Mamre of Kiriath-arba (that is, Hebron), where Abraham and Isaac had been living.
Then came Jacob unto Isaac his father, to Mature, the city of Arba, - the same, is Hebron, where had sojourned Abraham and Isaac.
And he came to Isaac his father in Mambre, the city of Arbee, this is Hebron: wherein Abraham and Isaac sojourned.
And Jacob came to his father Isaac at Mamre, or Kir'iath-ar'ba (that is, Hebron), where Abraham and Isaac had sojourned.
Jacob went to his father Isaac at Mamre, near Hebron, where Abraham and Isaac had lived.
And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.
Also Jacob came to Isaac, his fadir, in to Manbre, a citee Arabee, this is Ebron, in which Manbre Abraham `and Isaac was a pylgrym.
And Jacob cometh unto Isaac his father, at Mamre, the city of Arba (which [is] Hebron), where Abraham and Isaac have sojourned.
Jacob came to Isaac his father, to Mamre, to Kiriath-arba (the same is Hebron), where Abraham and Isaac sojourned.
And Jacob came to Isaac his father to Mamre, to Kiriath-arba (the same is Hebron), where Abraham and Isaac sojourned.
And Jacob came to Isaac his father to Mamre, to the city of Arbah (which [is] Hebron) where Abraham and Isaac sojourned.
And so Iacob came vnto Isahac his father to Mamre, vnto Ciriath-arba, whiche is Hebron, where Abraham and Isahac dwelt.
Jacob came to his father Isaac at Mamre in Kiriath-arba (that is, Hebron), where Abraham and Isaac had stayed.
And he came to his father Isaac to Mamre in to the head cite which is called Hebron, where in Abraha & Isaac were straugers.
Finally, Jacob made it back home to his father Isaac at Mamre in Kiriath Arba, present-day Hebron, where Abraham and Isaac had lived. Isaac was now 180 years old. Isaac breathed his last and died—an old man full of years. He was buried with his family by his sons Esau and Jacob.
Jacob came to his father Isaac at Mamre of Kiriath-arba (that is, Hebron), where Abraham and Isaac had resided.
Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had resided as aliens.
Jacob came to his father Isaac at Mamre of Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned.
And Jacob came to his father Isaac at Mamre of Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Jacob: Genesis 27:43-45, Genesis 28:5
Mamre: Genesis 13:18, Genesis 14:13, Genesis 18:1, Genesis 23:2, Genesis 23:19, Joshua 14:12-15, Joshua 15:13, Joshua 21:11, 2 Samuel 2:1, 2 Samuel 2:3, 2 Samuel 2:11, 2 Samuel 5:1, 2 Samuel 5:3, 2 Samuel 5:5
Reciprocal: Genesis 31:18 - for to go Genesis 37:14 - Hebron Genesis 47:7 - And Jacob Genesis 50:13 - the cave Hebrews 11:9 - he sojourned
Cross-References
So Abram moved his tents and went to live by the oaks of Mamre in Hebron, and he built an altar to the Lord there.
A fugitive came and told Abram the Hebrew. Now Abram was living by the oaks of Mamre the Amorite, the brother of Eshcol and Aner. (All these were allied by treaty with Abram.)
The Lord appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day.
Then she died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her.
After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.
So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.
The land I gave to Abraham and Isaac I will give to you. To your descendants I will also give this land."
Jacob named the place where God spoke with him Bethel.
Caleb son of Jephunneh was assigned Kiriath Arba (that is Hebron) within the tribe of Judah, according to the Lord 's instructions to Joshua. (Arba was the father of Anak.)
They assigned them Kiriath Arba (Arba was the father of Anak), that is, Hebron, in the hill country of Judah, along with its surrounding grazing areas.
Gill's Notes on the Bible
And Jacob came unto Isaac his father,.... No mention being made of his mother, it is very probable she was dead; and Isaac being alone, and very old, and the time of his death drawing nigh, he might send for Jacob to come with his family, and be with him; for it can hardly be thought that this was the first time of Jacob's visiting his father since he came into the land, of Canaan, which must be about ten years; but as yet he had not come with his family to him, and in order to abide with him:
unto Mamre, unto the city of Arbah, which [is] Hebron; Mamre was a plain, so called from the name of a man, a friend and confederate of Abraham, Genesis 13:18; where, or near to which, stood a city, called Kirjath Arbah, or the city of the four, Arbah and his three sons; so that it might be called Tetrapolls, and was later called Hebron:
where Abraham and Isaac sojourned; lived good part of their days, see
Genesis 13:18; it was about twenty miles from Bethlehem, and the tower of Eder k, where Jacob was last.
k Bunting's Travels, p. 72.
Barnes' Notes on the Bible
- The Death of Isaac
8. דברה deborâh, Deborah, “bee.” בּכוּת אלּון 'alôn-bākût, Allon-bakuth, “oak of weeping.”
16. כברה kı̂brâh, “length stretch.” A certain but unknown distance, a stadium or furlong (Josephus) a hippodrome (Septuagint) which was somewhat longer, a mile (Kimchi). אפרת 'ephrâth, Ephrath, “fruitful or ashy.”
18. בן־אוני ben-'ônı̂y, Ben-oni, “son of my pain.” בנימין bı̂nyāmı̂yn, Binjamin, “son of the right hand.”
19. לחם בית bēyt-lechem, Beth-lechem, “house of bread.”
21. עדר ‛ěder, ‘Eder, “flock, fold.”
This chapter contains the return of Jacob to his father’s house, and then appends the death of Isaac.
Genesis 35:1-8
Jacob returns to Bethel. “And God said unto Jacob.” 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 father’s house during this interval. The presence of Deborah, Rebekah’s 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. “Arise, go up to Bethel, and dwell there.” 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 Abraham’s 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. “His house;” his wives and children. “All that were with him;” 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. “The oak which was by Shekem.” 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.
“Luz, which is in the land of Kenaan.” 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. “And he built there an altar, and called the place El-beth-el.” 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. “There God revealed himself unto him.” The verb here נגלוּ nı̂glû 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 “the well-known oak” 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 Jacob’s 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. “When he went out of Padan-aram.” This corroborates the explanation of the clause, Genesis 35:6, “which is in the land of Kenaan.” 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. “He called his name Israel.” At Bethel he renews the change of name, to indicate that the meetings here were of equal moment in Jacob’s 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. “I am God Almighty.” So he proclaimed himself before to Abraham Genesis 17:1. “Be fruitful, and multiply.” 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, “be fruitful and multiply.” 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. “A nation and a congregation of nations,” such as were then known in the world, had at the last date come of him, and “kings” 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. “God went up;” 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. “A pillar” 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. “Bethel.” 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. “A stretch.” It was probably a few furlongs. “Fear not.” The cause for encouragement was that the child was born, and that it was a son. Rachel’s desire and hope expressed at the birth of Joseph were therefore, fulfilled Genesis 30:24. “When her soul was departing.” This phrase expresses not annihilation, but merely change of place. It presupposes the perpetual existence of the soul. “Ben-oni,” son of my pain, is the natural expression of the departing Rachel. “Benjamin.” 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. “Ephrath and Beth-lehem” are names the origin of which is not recorded. “The pillar of Rachel’s grave.” Jacob loves the monumental stone. “Unto this day.” 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
Jacob’s return and his father’s death. The family of Jacob is now enumerated, because it has been completed by the birth of Benjamin. “In Padan-aram.” 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 Jacob’s 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. “Esau and Jacob his sons buried him.” 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 “these are the generations.” 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 35:27. The city of Arbah, (which is Hebron)] See Genesis 23:2. It has been conjectured that Jacob must have paid a visit to his father before this time, as previously to this he had been some years in Canaan; but now, as he was approaching to his end, Jacob is supposed to have gone to live with and comfort him in his declining days.
