the Second Week after Epiphany
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Genesis 35:29
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And Izhak gaue vp the ghost and died, and was gathered vnto his people, being olde & full of daies: & his sonnes Esau & Iaakob buried him.
Then Isaac grew weak and died; and he was gathered to his people, being very old and full of days; and his sons Esau and Jacob buried him in the burial ground which his father Abraham had purchased.
Yitzchak gave up the spirit, and died, and was gathered to his people, old and full of days. Esav and Ya`akov, his sons, buried him.
Then Isaac became weak and died and went to be with his people. He had lived a long and full life. His sons Esau and Jacob buried him.
And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.
And Isaac gave up the ghost, and died, and was gathered unto his people, old and full of days: and Esau and Jacob his sons buried him.
Then Isaac came to his end and was put to rest with his father's people, an old man after a long life: and Jacob and Esau, his sons, put him in his last resting-place.
Then he breathed his last, died and was gathered to his people, an old man full of years; and his sons ‘Esav and Ya‘akov buried him.
And Isaac expired and died, and was gathered to his peoples, old and full of days. And his sons Esau and Jacob buried him.
And Isaac expired, and died, and was gathered unto his people, old and full of days; and Esau and Jacob his sons buried him.
And Isaac gaue vp the ghost and died, and was gathered vnto his people, being old and full of dayes: and his sonnes Esau and Iacob buried him.
Isaac's spirit departed and he died and was gathered to his people [who had preceded him in death], an old man full of days (satisfied, fulfilled); his sons Esau and Jacob buried him [in the cave of Machpelah with his parents Abraham and Sarah].
And Isaac gave up the ghost and died, and was laid to his family, old and full of days; and Esau and Jacob his sons buried him.
And Isaac gave up the ghost, and died, and was gathered unto his people, old and full of days: and Esau and Jacob his sons buried him.
Then he breathed his last and died and was gathered to his people, old and full of years. And his sons Esau and Jacob buried him.
And Isaac passed away and died, and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.
And Isaac expired and died and was gathered to his people, old and satisfied of days. And his sons Esau and Jacob buried him.
So Isaac breathed his last breath and died when he was very old, and his sons Esau and Jacob buried him.
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.
Then he breathed his last and died at a ripe old age, joining his ancestors in death. And his sons, Esau and Jacob, buried him.
And Isaac breathed his last and died, and was joined to his people who died before him. He was an old man who had a long life, and his sons Esau and Jacob buried him.
And Isaac breathed his last, and died and was added unto his people, old, and satisfied with days, - and Esau and Jacob his sons buried him.
And being spent with age he died, and was gathered to his people, being old and full of days: and his sons Esau and Jacob buried him.
And Isaac breathed his last; and he died and was gathered to his people, old and full of days; and his sons Esau and Jacob buried him.
and died at a ripe old age; and his sons Esau and Jacob buried him.
And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.
and he was wastid in age, and diede, and he was put to his puple, and was eeld, and ful of daies; and Esau and Jacob his sones birieden hym.
and Isaac expireth, and dieth, and is gathered unto his people, aged and satisfied with days; and bury him do Esau and Jacob his sons.
Isaac gave up the spirit, and died, and was gathered to his people, old and full of days. Esau and Jacob, his sons, buried him.
And Isaac gave up the ghost, and died, and was gathered to his people, old and full of days: and Esau and Jacob his sons buried him.
And Isaac expired and died, and was gathered to his people, [being] old and full of days; and his sons Esau and Jacob buried him.
And Isahac decayed away, and dyed, and was layde vnto his people, beyng olde and full of dayes: and his sonnes Esau and Iacob buryed him.
He took his last breath and died, and was gathered to his people, old and full of days. His sons Esau and Jacob buried him.
& fell sicke, and dyed, & was gathered vnto his people, whan he was olde, & had lyued ynough: and his sonnes Esau & Iacob buried him.
Then Isaac breathed his last and died, and was gathered to his people, an old man of ripe age; and his sons Esau and Jacob buried him.
And Isaac breathed his last; he died and was gathered to his people, old and full of days; and his sons Esau and Jacob buried him.
Isaac breathed his last and died and was gathered to his people, an old man of ripe age; and his sons Esau and Jacob buried him.
And Isaac breathed his last and died and was gathered to his people, an old man and full of days; and his sons Esau and Jacob buried him.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2288, bc 1716
Isaac: Genesis 3:19, Genesis 15:15, Genesis 25:7, Genesis 25:8, Genesis 25:17, Genesis 27:1, Genesis 27:2, Genesis 49:33, Job 5:26, Ecclesiastes 12:5-7
his sons: Genesis 23:19, Genesis 23:20, Genesis 25:9, Genesis 27:41, Genesis 49:31
Reciprocal: Genesis 36:5 - in the land Genesis 49:29 - bury me Genesis 50:13 - the cave Exodus 23:26 - the number Numbers 20:24 - gathered 1 Chronicles 23:1 - old 1 Chronicles 29:28 - full of days
Cross-References
By the sweat of your brow you will eat food until you return to the ground, for out of it you were taken; for you are dust, and to dust you will return."
But as for you, you will go to your ancestors in peace and be buried at a good old age.
Ishmael lived a total of 137 years. He breathed his last and died; then he joined his ancestors.
So Esau hated Jacob because of the blessing his father had given to his brother. Esau said privately, "The time of mourning for my father is near; then I will kill my brother Jacob!"
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.
and they started on their journey. The surrounding cities were afraid of God, and they did not pursue the sons of Jacob.
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 appeared to Jacob again after he returned from Paddan Aram and blessed him.
So Rachel died and was buried on the way to Ephrath (that is, Bethlehem).
Gill's Notes on the Bible
And Isaac gave up the ghost, and died,.... According to an Arabic writer l, he died at the end of the year 3,668, in the month Jiar, when Jacob was one hundred and twenty years old, and his children buried him in the cave in which Abraham was buried, in the city Chabil: According to Ussher this at about 1,716 B.C.
and was gathered unto his people; his soul was gathered to the righteous, his body was laid where Abraham and Sarah were buried:
[being] old, and full of days; the number of which is observed in
Genesis 35:28;
and his sons Esau and Jacob buried him; in the cave of Machpelah near Mamre, where he lived and died, and where his parents had been buried, and Rebekah his wife. Esau very probably was sent for upon his father's death, or a little before it. This shows that there was a reconciliation between Jacob and Esau, and that it continued; and that Jacob did not decline the visit of him at Seir, nor in a clandestine manner took his journey another way, and avoided going thither on his invitation.
l Elmacin. p. 26. apud Hottinger. Smegma Orient. p. 341.
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 35:29. Isaac gave up the ghost - and was gathered unto his people — Genesis 25:8.
Esau and Jacob buried him. — See Genesis 25:9. Esau, as we have seen chap. xxxiii., was thoroughly reconciled to his brother Jacob, and now they both join in fraternal and filial affection to do the last kind office to their amiable father. It is generally allowed that the death of Isaac is mentioned here out of its chronological order, as several of the transactions mentioned in the succeeding chapters, especially Genesis 37:0 and Genesis 38:0, must have happened during his life; but that the history of Joseph might not be disturbed, his death is anticipated in this place. It is supposed that he lived at least twelve years after Joseph was sold into Egypt.
THIS chapter contains several subjects which are well worthy of the reader's most serious attention.
1. That such a family as that of Jacob should have had false gods in it, is a matter not less astonishing than real: and suppose that we allow, as is very probable, that their images and rings were got from strangers, the Syrians and the Shechemites, yet their being tolerated in the family, though it is probable this was for a very short time, cannot be easily accounted for. It is true the LAW was not then given, and the unity of God not so particularly taught as it was afterwards. Besides, we have already seen that certain superstitions were compatible in those early times with general sincerity and attachment to the truth; those times and acts of ignorance were winked at, till superior light shone upon the world. Between many of the practices of Laban's family and those of the surrounding heathenish tribes, there might have been but little difference; and this was probably the reason why Dinah could so readily mix with the daughters of the land, Genesis 34:1, which led to the fatal consequences already reviewed. Sin is like the letting out of water - when once a breach is made in the dyke, the stream becomes determined to a wrong course, and its progress is soon irresistible. Had not Jacob put away these strange gods, the whole family might have been infected with idolatry. This saying of one of the ancients is good, Vitia transmittit ad posteros, qui praesentibus culpis ignoscit. - SENECA. "He who is indulgent to present offences, transmits sin to posterity." The first motions of it should be firmly resisted; after struggles are too often fruitless.
2. The doctrine of a particular and especial providence has another proof in this chapter. After the sanguinary conduct of Jacob's sons, is it not surprising that the neighbouring tribes did not join together and extirpate the whole family? And so they certainly would, had not the terror of God fallen upon them, Genesis 35:5. Jacob and the major part of his family were innocent of this great transgression; and on the preservation of their lives, the accomplishment of great events depended: therefore God watches over them, and shields them from the hands of their enemies.
3. The impatience and fate of the amiable Rachel, who can read of without deploring? Give me children, said she, or else I die, Genesis 30:1. Her desire was granted, and her death was the consequence! God's way is ever best. We know not what we ask, nor what we ought to ask, and therefore often ask amiss when we petition for such secular things as belong to the dispensations of God's providence. For things of this kind we have no revealed directory; and when we ask for them, it should be with the deepest submission to the Divine will, as God alone knows what is best for us. With respect to the soul, every thing is clearly revealed, so that we may ask and receive, and have a fulness of joy; but as to our bodies, there is much reason to fear that the answer of our petitions would be, in numerous cases, our inevitable destruction. How many prayers does God in mercy shut out!
4. The transgression of Reuben, of whatsoever kind, was marked, not only by the displeasure of his father, but by that of God also; see Genesis 49:4. It brought a curse upon him, and he forfeited thereby the right of primogeniture and the priesthood: the first was given to Judah, the second to Levi. Is it not in reference to this that our Lord addresses these solemn words to the angel of the Church of Philadelphia: Behold, I come quickly; hold that fast which thou hast, that NO MAN TAKE THY CROWN? A man, by sowing a grain of forbidden sweets, may reap an abundant harvest of eternal wretchedness. Reader, let not sin rob thee of the kingdom of God.
5. Here we have the death of Isaac recorded: most that can be said of his character has been already anticipated, see Genesis 22:0, &c. He appears to have been generally pious, deeply submissive and obedient. He was rather an amiable and good, than a great and useful, man. If compared with his son Jacob, in the early part of their lives, he appears to great advantage, as possessing more sincerity and more personal piety. But if compared with his father Abraham, O, what a falling off is here! Abraham is the most perfect character under the Old Testament, and even under the New he has no parallel but St. Paul. Isaac, though falling far short of his father's excellences, will ever remain a pattern of piety and filial obedience.
