the First Week after Epiphany
Click here to learn more!
Read the Bible
The NET Bible®
Genesis 35:5
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
Then they went on their iourney, and the feare of God was vpon the cities that were roud about them: so that they did not followe after the sonnes of Iaakob.
And they journeyed; and the fear of God fell upon the towns that were round about them, and they did not pursue after Jacob and his sons.
They journeyed: and a terror of God was on the cities that were round about them, and they didn't pursue the sons of Ya`akov.
Then Jacob and his sons left that place. The people in the surrounding cities wanted to follow and kill them, but God filled them with such great fear that they did not go after them.
And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob.
And they journeyed: and a terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.
So they went on their journey: and the fear of God was on the towns round about, so that they made no attack on the sons of Jacob.
While Jacob and his family were traveling through Canaan, God terrified the people in the towns so much that no one dared bother them.
While they were traveling, a terror from God fell upon the cities around them, so that none of them pursued the sons of Ya‘akov.
And they journeyed; and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.
And they journeyed; and a terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.
And they iourneyed: and the terrour of God was vpon the cities that were round about them, and they did not pursue after the sonnes of Iacob.
As they journeyed, there was a great [supernatural] terror [sent from God] on the cities around them, and [for that reason] the Canaanites did not pursue the sons of Jacob.
So Israel departed from Secima, and the fear of God was upon the cities round about them, and they did not pursue after the children of Israel.
And they journeyed: and a great terror was upon the cities that were round about them, and they did not pursue after the sons of Jacob.
As they set out, a terror from God fell over the surrounding cities, so that they did not pursue Jacob's sons.
Then they set out on their journey, and the terror of God was upon the cities that were all around them, so that they did not pursue after the sons of Jacob.
And they pulled up stakes . And the terror of God was on the cities all around them, and they did not pursue the sons of Jacob.
Then Jacob and his sons left there. But God caused the people in the nearby cities to be afraid, so they did not follow them.
And they journeyed, and the terror of God was upon the cities that were all around them, and they did not pursue the sons of Jacob.
As they set out, a terror from God spread over the people in all the towns of that area, so no one attacked Jacob's family.
As they traveled, much fear from God came upon the cities around them. So the people of the land did not go against the sons of Jacob.
And they brake up, - and it came to pass that the terror of God, was on the cities which were round about them, so that they pursued not after the sons of Jacob.
And when they were departed, the terror of God fell upon all the cities round about, and they durst not pursue after them as they went away.
And as they journeyed, a terror from God fell upon the cities that were round about them, so that they did not pursue the sons of Jacob.
When Jacob and his sons started to leave, great fear fell on the people of the nearby towns, and they did not pursue them.
And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.
And whanne thei yeden, drede assailide alle men by cumpas of the citee, and thei weren not hardi to pursue hem goynge a wei.
and they journey, and the terror of God is on the cities which [are] round about them, and they have not pursued after the sons of Jacob.
They journeyed: and a terror of God was on the cities that were round about them, and they didn't pursue the sons of Jacob.
And they journeyed: and a terror of God was on the cities that were round about them, and they did not pursue after the sons of Jacob.
And they journeyed: and the terror of God was on the cities that [were] round them, and they did not pursue after the sons of Jacob.
And when they departed, the feare of God fel vpon the cities that were round about them, and they did not pursue the sonnes of Iacob.
When they set out, a terror from God came over the cities around them, and they did not pursue Jacob’s sons.
& departed. And there came a feare of God vpon the cities that laye roude aboute, so that they folowed not after ye sonnes of Iacob.
As they journeyed, there was a great terror upon the cities which were around them, and they did not pursue the sons of Jacob.
As they journeyed, a terror from God fell upon the cities all around them, so that no one pursued them.
As they journeyed, there was a great terror upon the cities which were around them, and they did not pursue the sons of Jacob.
Then they journeyed on, and there was a terror from God upon the cities which were around them, and they did not pursue the sons of Jacob.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Genesis 34:30, Exodus 15:15, Exodus 15:16, Exodus 23:27, Exodus 34:24, Deuteronomy 11:25, Joshua 2:9-11, Joshua 5:1, 1 Samuel 11:7, 1 Samuel 14:15, 2 Chronicles 14:14, 2 Chronicles 17:10, Psalms 14:5
Reciprocal: Genesis 9:2 - General Genesis 20:6 - withheld Leviticus 26:36 - I will send 2 Chronicles 20:29 - the fear Esther 8:17 - for the fear Esther 9:2 - the fear Psalms 105:14 - General Psalms 105:38 - for Ezekiel 32:32 - General 2 Corinthians 5:11 - the terror
Cross-References
Then Jacob said to Simeon and Levi, "You have brought ruin on me by making me a foul odor among the inhabitants of the land—among the Canaanites and the Perizzites. I am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!"
God appeared to Jacob again after he returned from Paddan Aram and blessed him.
Then God said to him, "I am the sovereign God. Be fruitful and multiply! A nation—even a company of nations—will descend from you; kings will be among your descendants!
Jacob named the place where God spoke with him Bethel.
They traveled on from Bethel, and when Ephrath was still some distance away, Rachel went into labor—and her labor was hard.
"I will send my terror before you, and I will destroy all the people whom you encounter; I will make all your enemies turn their backs to you.
For I will drive out the nations before you and enlarge your borders; no one will covet your land when you go up to appear before the Lord your God three times in the year.
Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.
When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the Lord had dried up the water of the Jordan before the Israelites while they crossed, they lost their courage and could not even breathe for fear of the Israelites.
He took a pair of oxen and cut them up. Then he sent the pieces throughout the territory of Israel by the hand of messengers, who said, "Whoever does not go out after Saul and after Samuel should expect this to be done to his oxen!" Then the terror of the Lord fell on the people, and they went out as one army.
Gill's Notes on the Bible
And they journeyed,.... Jacob and his family, with all that were with them, from Shechem to Bethel:
and the terror of God was upon the cities that [were] round about them; an exceeding great panic seized the inhabitants of the cities of the land of Canaan, all about Shechem, which was from God himself impressing it on their minds, through what the sons of Jacob had done to that city:
and they did not pursue after the sons of Jacob; as it might have been thought they would, and take revenge on them for their ill usage of the inhabitants of a neighbouring city; but instead of this, they were afraid they should be used in the same manner; wherefore Jacob and his family journeyed in safety, and came to Bethel in peace.
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 35:5. The terror of God — A supernatural awe sent by the Almighty, was upon the cities that were round about, so that they were not molested in their departure. This could be owing to nothing less than the especial providence of God.
