the First Week after Epiphany
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Genesis 35:8
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Then Deborah Rebekahs nourse dyed, and was buried beneath Beth-el vnder an oke: and he called the name of it Allon Bachuth.
Then Deborah Rebekahs nurse died, and she was buried below Bethel under an oak; so the name of the oak was called Betemtha dabkhatha (the oak of weeping).
Devorah, Rivka's nurse, died, and she was buried below Beit-El under the oak; and the name of it was called Allon-Bakhut.
Deborah, Rebekah's nurse, died there. They buried her under the oak tree at Bethel. They named that place Allon Bacuth.
And Deborah, Rebekah's nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth.
And Deborah Rebekah's nurse died, and she was buried below Beth-el under the oak: and the name of it was called Allon-bacuth.
And Deborah, the servant who had taken care of Rebekah from her birth, came to her end, and was put to rest near Beth-el, under the holy tree: and they gave it the name of Allon-bacuth.
While they were there, Rebekah's personal servant Deborah died. They buried her under an oak tree and called it "Weeping Oak."
Then D'vorah, Rivkah's nurse, died. She was buried below Beit-El under the oak, which was given the name Alon-Bakhut [oak of weeping].
And Deborah, Rebecca's nurse, died; and she was buried beneath Bethel, under the oak; and the name of it was called Allon-bachuth.
And Deborah Rebekah's nurse died, and she was buried below Beth-el under the oak; and the name of it was called Allon-bacuth.
But Deborah Rebekahs nurse died, and she was buried beneath Bethel vnder an oke: and the name of it was called Allon Bachuth.
Now Deborah, [who once was] Rebekah's nurse, died and was buried below Bethel under the oak; and the name of it was called Allon-bacuth (Oak of Weeping).
And Deborrha, Rebeccas nurse, died, and was buried below Baethel under the oak; and Jacob called its name, The Oak of Mourning.
And Deborah Rebekah's nurse died, and she was buried below Beth-el under the oak: and the name of it was called Allon-bacuth.
Now Deborah, Rebekah's nurse, died and was buried under the oak below Bethel. So Jacob named it Allon-bachuth.
And Deborah, the nurse of Rebekah, died. And she was buried below Bethel, under the oak. And its name was called Allon-Bacuth.
And Deborah died, the nurse of Rebekah, and she was buried below Bethel, under the oak. And he called its name, Oak of Weeping.
Deborah, Rebekah's nurse, died and was buried under the oak tree at Bethel, so they named that place Oak of Crying.
Now Deborah, Rebekah's nurse, died, and she was buried below Bethel under the terebinth tree. So the name of it was called Allon Bachuth. [fn]
Soon after this, Rebekah's old nurse, Deborah, died. She was buried beneath the oak tree in the valley below Bethel. Ever since, the tree has been called Allon-bacuth (which means "oak of weeping").
Then Rebekah's nurse Deborah died. She was buried below Bethel under a tree. It was given the name of Allon-bacuth.
And Deborah, Rebekah's nurse died, and was buried below Beth-el, under the oak, - so the name thereof was called, Allon-bacuth.
At the same time Debora, the nurse of Rebecca, died, and was buried at the foot of Bethel, under an oak, and the name of that place was called, The oak of weeping.
And Deb'orah, Rebekah's nurse, died, and she was buried under an oak below Bethel; so the name of it was called Al'lon-bacuth.
Rebecca's nurse Deborah died and was buried beneath the oak south of Bethel. So it was named "Oak of Weeping."
But Deborah, Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.
Delbora, the nurische of Rebecca, diede in the same tyme, and sche was biried at the roote of Bethel, vndir an ook, and the name of the place was clepid The ook of wepyng.
And Deborah, Rebekah's nurse, dieth, and she is buried at the lower part of Bethel, under the oak, and he calleth its name `Oak of weeping.'
Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak; and the name of it was called Allon-bacuth.
And Deborah Rebekah's nurse died, and she was buried below Beth-el under the oak: and the name of it was called Allon-bacuth.
But Deborah, Rebekah's nurse, died, and she was buried beneath Beth-el, under an oak: and the name of it was called Allon-bachuth.
But Debora Rebeccas nurse died, and was buryed beneath Bethel vnder an oke: and the name of it was called, the oke of lamentation.
Deborah, the one who had nursed and raised Rebekah, died and was buried under the oak south of Bethel. So Jacob named it Allon-bacuth.
Then dyed Debora Rebeccas norse, and was buried beneth Bethel vnder the Oke, and it was called the Oke of lamentacion.
And that's when Rebekah's nurse, Deborah, died. She was buried just below Bethel under the oak tree. It was named Allon-Bacuth (Weeping-Oak).
Now Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak; and it was named Allon-bacuth.
And Deborah, Rebekah's nurse, died, and she was buried under an oak below Bethel. So it was called Allon-bacuth.
Now Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak; it was named Allon-bacuth.
Then Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak; it was named Allon-bacuth.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Rebekah's: Genesis 24:59
under an oak: 1 Samuel 31:13
Allonbachuth: i.e. the oak of weeping, Judges 2:1, Judges 2:5
Reciprocal: Joshua 24:26 - under Judges 4:5 - the palm 1 Chronicles 10:12 - the oak Luke 7:2 - who
Cross-References
So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham's servant and his men.
The Lord 's angelic messenger went up from Gilgal to Bokim. He said, "I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. I said, ‘I will never break my agreement with you,
They named that place Bokim and offered sacrifices to the Lord there.
They took the bones and buried them under the tamarisk tree at Jabesh; then they fasted for seven days.
Gill's Notes on the Bible
But Deborah, Rebekah's nurse, died,.... That is, when, and quickly after they were come to Bethel; a nurse of Rebekah's came with her to Canaan, when she married Isaac, and is generally thought to be this Deborah, which is not improbable, Genesis 24:59, though she might have more nurses than one, as great personages sometimes have, and then it will not be so difficult to answer the objection made here; that Rebekah's nurse, whom Jacob is supposed to leave in Canaan when he went to Padanaram, should now be in his family when he returned from hence; since the reply would be, that that nurse and this Deborah were not the same; but supposing them to be the same, which is most likely, this is accounted for several ways: according to Jarchi, who had it from an ancient writer of theirs u, Rebekah sent her to fetch Jacob home, according to her promise, Genesis 27:45; but it is not very probable that she should send a woman, and one so ancient, on such an errand: rather, this nurse of hers, after she had accompanied her to Canaan, and stayed awhile with her there, returned to Haran again, and being very useful in Jacob's large family, and having a great respect for them, returned again with them, and which she might choose in hopes of seeing Rebekah once more, whom she had a strong affection for; or, when Jacob was come into the land of Canaan to Shechem, he might send for her from Hebron to be assisting in his family; or going to visit his parents, which he might do before he went with his whole family to them, might bring her with him to Shechem, who travelling with him to Bethel died there: her name signifies a bee, as Josephus w observes:
and she was buried beneath Bethel; at the bottom of the hill or mountain on which Bethel stood:
under an oak; of which there were many about Bethel, 1 Kings 13:14 2 Kings 2:23; and it was not unusual to bury the dead under trees, see
1 Samuel 31:13;
and the name of it was called Allonbachuth; the oak of weeping, because of the weeping and mourning of Jacob's family at her death, she being a good woman, an ancient servant, and in great esteem with them. The Jews have a tradition that the occasion of this weeping, or at least of the increase of it, was, that Jacob at this time had the news of the death of Rebekah his mother; so the Targum of Jonathan,
"there tidings were brought to Jacob of the death of Rebekah his mother, and he called the name of it another weeping;''
and so Jarchi.
u R. Moses Hadarsan. w Antiqu. l. 5. c. 5. sect. 2.
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 35:8. But Deborah, Rebekah's nurse, died — She was sent with Rebekah when taken by Abraham's servant to be wife to Isaac, Genesis 24:59. How she came to be in Jacob's family, expositors are greatly puzzled to find out; but the text does not state that she was in Jacob's family. Her death is mentioned merely because Jacob and his family had now arrived at the place where she was buried, and the name of that place was called Allon-bachuth, "the oak of weeping," as it is likely her death had been greatly regretted, and a general and extraordinary mourning had taken place on the occasion. Of Rebekah's death we know nothing. After her counsel to her son, Genesis 27:5-17; Genesis 27:42-46, we hear no more of her history from the sacred writings, except of her burial in Genesis 49:31. Her name is written in the dust. And is not this designed as a mark of the disapprobation of God? It seems strange that such an inconsiderable person as a nurse should be mentioned, when even the person she brought up is passed by unnoticed! It has been observed that the nurse of AEneas is mentioned nearly in the same way by the poet Virgil; and in the circumstances, in both cases, there is a striking resemblance.
"Tu quoque littoribus nostris, AEneia nutrix,
AEternam moriens famam, Caleta, dedisti:
Eet nunc servat honos sedem tunus; ossaque nomen,
Hesperia in magna, (si qua est en gloria,) signat.
At pius exequils AEneas rite solutis,
Aggere composito tumuli, postquam alta quierunt
AEquora, tendit iter veils, portumque relinqult."
AEn., lib. vii., ver. 1, c.
"Thou too, Cajeta, whose indulgent cares
Nursed the great chief, and form'd his tender years,
Expiring here (an ever-honour'd name!)
Adorn Hesperia with immortal fame:
Thy name survives, to please thy pensive ghost
Thy sacred relics grace the Latian coast.
Soon as her funeral rites the prince had paid,
And raised a tomb in honour of the dead;
The sea subsiding, and the tempests o'er,
He spreads the flying sails, and leaves the shore."
PITT.