Kejadian 35:1

Alkitab Terjemahan Baru

Allah berfirman kepada Yakub: "Bersiaplah, pergilah ke Betel, tinggallah di situ, dan buatlah di situ mezbah bagi Allah, yang telah menampakkan diri kepadamu, ketika engkau lari dari Esau, kakakmu."

Parallel Translations

Bahasa Indonesia Sehari-hari
Allah berfirman kepada Yakub: "Bersiaplah, pergilah ke Betel, tinggallah di situ, dan buatlah di situ mezbah bagi Allah, yang telah menampakkan diri kepadamu, ketika engkau lari dari Esau, kakakmu."

Alkitab Terjemahan Lama
Sebermula, maka firman Allah kepada Yakub: Berangkatlah engkau mudik ke Bait-el, diamlah di sana dan perbuatkanlah di sana sebuah mezbah bagi Allah, yang telah kelihatan kepadamu tatkala engkau lari dari hadapan Esaf, abangmu.

Bible Verse Review
  from Treasury of Scripure Knowledge

God said: Genesis 22:14, Deuteronomy 32:36, Psalms 46:1, Psalms 91:15

Bethel: Genesis 35:7, Genesis 12:8, Genesis 13:3, Genesis 13:4, Genesis 28:10-22, Genesis 31:3, Genesis 31:13, Psalms 47:4, Ecclesiastes 5:4-6, Hosea 12:4, Nahum 1:15

when thou: Genesis 16:8, Genesis 27:41-45, Exodus 2:15

Reciprocal: Genesis 8:20 - builded Genesis 26:25 - builded Genesis 28:13 - the Lord stood Genesis 28:17 - the house Genesis 28:19 - the name Genesis 28:22 - God's Genesis 35:9 - General Leviticus 22:21 - to accomplish Deuteronomy 23:21 - General 1 Samuel 10:3 - Bethel 1 Kings 12:29 - Bethel Psalms 56:12 - Thy

Gill's Notes on the Bible

And God said unto Jacob,.... When he was in great distress, on account of the slaughter of the Shechemites by his sons, not knowing what step to take, or course to steer for the safety of him and his family; then God, for his comfort and direction, appeared and spoke to him, either in a dream or vision, or by an impulse on his mind, or by an articulate voice: perhaps this was the Son of God, the second Person, who might appear in an human form, as he often did; since he afterwards speaks of God as of another divine Person, distinct from him, even his divine Father:

arise, go up to Bethel, and dwell there; which is said to be twenty eight miles from Shechem r; hither he is bid to go in haste, and where, it is suggested, he would be safe, and where it would be right and proper for him to dwell awhile:

and make there an altar to God; and offer sacrifice to him, praise him for salvation and deliverance wrought, pray to him for present and future mercies that were needful, and pay the vows he had there made, even to that God,

that appeared unto thee when thou fleddest from the face of Esau thy brother; who, resenting his getting the birthright and blessing from him, threatened to kill him; which obliged him to flee from his father's house, and go into Mesopotamia, and in his way thither God appeared to him, at the place called by him from thence Bethel, and gave him many precious promises; and Jacob there made a solemn vow, that if God would be with him, and keep him, and give him food and raiment, and return him to his father's house, the pillar that was then and there set up should be God's house, as well as he should be his God. Jacob had now been nine or ten years in the land of Canaan, and had all done for him he desired, and much more abundantly, and yet had not been at Bethel to make good his vow, either through forgetfulness or neglect; and therefore, as Jarchi thinks, was chastised for it in the affair of Dinah; or rather, for one can hardly think so good a man could forget, or would wilfully neglect such a vow as this, that he wanted opportunity of going thither, or waited for a divine order, and now he had both, which he readily embraced.

r Bunting's Travels, p. 72.

Barnes' Notes on the Bible

- The Death of Isaac

8. דברה d^eborâh, 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

CHAPTER XXXV

Jacob is commanded of God to go to Beth-el, and to build

an altar there, 1.

His exhortation to his family to put away all strange

gods, c., 2, 3.

They deliver them all up, and Jacob hides them in the

earth, 4.

They commence their journey, 5

come to Luz, 6;

build there the altar El-beth-el, 7.

Burial place of Deborah, Rebekah's nurse, 8.

God appears again unto Jacob, 9.

Blesses him and renews the promises, 10-13.

To commemorate this manifestation of God, Jacob sets up

a pillar, and calls the place Beth-el, 14, 15.

They journey to Ephrath, where Rachel, after hard labour,

is delivered of Benjamin, and dies, 16-19.

Jacob sets up a pillar on her grave, 20.

They journey to Edar, 21.

While at this place, Reuben defiles his father's bed, 22.

Account of the children of Jacob, according to the mothers,

23-26.

Jacob comes to Mamre to his father Isaac, who was probably

then in the one hundred and fifty-eighth year of his age, 27.

Isaac dies, and is buried by his sons Esau and Jacob, 29.

NOTES ON CHAP. XXXV

Verse Genesis 35:1. Arise, go up to Beth-el — The transaction that had lately taken place rendered it unsafe for Jacob to dwell any longer at the city of Shechem; and it seems that while he was reflecting on the horrible act of Simeon and Levi, and not knowing what to do, God graciously appeared to him, and commanded him to go up to Beth-el, build an altar there, and thus perform the vow he had made, Genesis 28:20; Genesis 28:22.