Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_35
- Primary Witness Text: And God said unto Jacob, Arise, go up to Beth–el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: And let us arise, and go up to Beth–el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. 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. So Jacob came to Luz, which is in the land of Canaan, that is, Beth–el, he and all the people that were with him. And he built there an altar, and called the place El–beth–el: because there God appeared unto him, when he fled from the face of his brother. 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. And God appeared unto Jacob again, when he came out of Padan–aram, and blessed him. And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel. And God said unto him, I am God Almighty: be fruitful and multiply; a na...
Connected dataset overlay
- Connected ID:
Genesis_35
- Chapter Blob Preview: And God said unto Jacob, Arise, go up to Beth–el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: And let us arise, and go up to Beth–el; and I wi...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 35:1
Hebrew
וַיֹּאמֶר אֱלֹהִים אֶֽל־יַעֲקֹב קוּם עֲלֵה בֵֽית־אֵל וְשֶׁב־שָׁם וַעֲשֵׂה־שָׁם מִזְבֵּחַ לָאֵל הַנִּרְאֶה אֵלֶיךָ בְּבָרְחֲךָ מִפְּנֵי עֵשָׂו אָחִֽיךָ׃vayo'mer-'elohiym-'el-ya'aqov-qvm-'aleh-veyt-'el-veshev-sham-va'asheh-sham-mizevecha-la'el-hanire'eh-'eleykha-vevarechakha-mifeney-'eshav-'achiykha
KJV: And God said unto Jacob, Arise, go up to Beth–el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.
AKJV: And God said to Jacob, Arise, go up to Bethel, and dwell there: and make there an altar to God, that appeared to you when you fled from the face of Esau your brother.
ASV: And God said unto Jacob, Arise, go up to Beth-el, and dwell there: and make there an altar unto God, who appeared unto thee when thou fleddest from the face of Esau thy brother.
YLT: And God saith unto Jacob, ‘Rise, go up to Bethel, and dwell there, and make there an altar to God, who appeared unto thee in thy fleeing from the face of Esau thy brother.’
Exposition: Genesis 35:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God said unto Jacob, Arise, go up to Beth–el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:2
Hebrew
וַיֹּאמֶר יַעֲקֹב אֶל־בֵּיתוֹ וְאֶל כָּל־אֲשֶׁר עִמּוֹ הָסִרוּ אֶת־אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּתֹכְכֶם וְהִֽטַּהֲרוּ וְהַחֲלִיפוּ שִׂמְלֹתֵיכֶֽם׃vayo'mer-ya'aqov-'el-veytvo-ve'el-khal-'asher-'imvo-hasirv-'et-'elohey-hanekhar-'asher-vetokhekhem-vehitaharv-vehachaliyfv-shimeloteykhem
KJV: Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:
AKJV: Then Jacob said to his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:
ASV: Then Jacob said unto his household, and to all that were with him, Put away the foreign gods that are among you, and purify yourselves, and change your garments:
YLT: And Jacob saith unto his household, and unto all who are with him, ‘Turn aside the gods of the stranger which are in your midst, and cleanse yourselves, and change your garments;
Commentary WitnessGenesis 35:2Quoted commentary witness
Commentary Witness
Genesis 35:2
Verse 2 Put away the strange gods - אלהי הנכר elohey hannechar, the gods of the foreigners, which were among them. Jacob's servants were all Syrians, and no doubt were addicted less or more to idolatry and superstition. These gods might belong to them, or, as some have conjectured, they were the teraphim which Rachel stole; but these have already been supposed to be astrological tables, or something of this kind, called by Laban his gods, because by them he supposed he could predict future events, and that they referred to certain astral and planetary intelligences, by whose influences sublunary things were regulated. But it is more natural to suppose that these gods found now in Jacob's family were images of silver, gold, or curious workmanship, which were found among the spoils of the city of Shechem. Lest these should become incitements to idolatry, Jacob orders them to be put away. Be clean, and change your garments - Personal or outward purification, as emblematical of the sanctification of the soul, has been in use among all the true worshippers of God from the beginning of the world. In many cases the law of Moses more solemnly enjoined rites and ceremonies which had been in use from the earliest ages. "A Hindoo considers those clothes defiled in which he has been employed in business, and always changes them before eating and worship." - Ward.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Syrians
- Shechem
- Ward
Exposition: Genesis 35:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:3
Hebrew
וְנָקוּמָה וְנַעֲלֶה בֵּֽית־אֵל וְאֶֽעֱשֶׂה־שָּׁם מִזְבֵּחַ לָאֵל הָעֹנֶה אֹתִי בְּיוֹם צָֽרָתִי וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָֽכְתִּי׃venaqvmah-vena'aleh-veyt-'el-ve'e'esheh-sham-mizevecha-la'el-ha'oneh-'otiy-veyvom-tzaratiy-vayehiy-'imadiy-vaderekhe-'asher-halakhetiy
KJV: And let us arise, and go up to Beth–el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.
AKJV: And let us arise, and go up to Bethel; and I will make there an altar to God, who answered me in the day of my distress, and was with me in the way which I went.
ASV: and let us arise, and go up to Beth-el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.
YLT: and we rise, and go up to Bethel, and I make there an altar to God, who is answering me in the day of my distress, and is with me in the way that I have gone.'
Commentary WitnessGenesis 35:3Quoted commentary witness
Commentary Witness
Genesis 35:3
Verse 3 Answered me in the day of my distress - Not only when he fled from the face of his brother, but more particularly when he was in his greatest strait at the brook of Jabbok.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jabbok
Exposition: Genesis 35:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And let us arise, and go up to Beth–el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:4
Hebrew
וַיִּתְּנוּ אֶֽל־יַעֲקֹב אֵת כָּל־אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּיָדָם וְאֶת־הַנְּזָמִים אֲשֶׁר בְּאָזְנֵיהֶם וַיִּטְמֹן אֹתָם יַעֲקֹב תַּחַת הָאֵלָה אֲשֶׁר עִם־שְׁכֶֽם׃vayitenv-'el-ya'aqov-'et-khal-'elohey-hanekhar-'asher-veyadam-ve'et-hanezamiym-'asher-ve'azeneyhem-vayitemon-'otam-ya'aqov-tachat-ha'elah-'asher-'im-shekhem
KJV: And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.
AKJV: And they gave to Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.
ASV: And they gave unto Jacob all the foreign gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem.
YLT: And they give unto Jacob all the gods of the stranger that are in their hand, and the rings that are in their ears, and Jacob hideth them under the oak which is by Shechem;
Commentary WitnessGenesis 35:4Quoted commentary witness
Commentary Witness
Genesis 35:4
Verse 4 And - ear-rings which were in their ears - Whether these rings were in the ears of the gods, or in those of Jacob's family, we may rest assured that they were not mere ornaments, but served for superstitious purposes. Ear-rings were certainly worn as amulets and charms, first consecrated to some god, or formed under some constellation, on which magical characters and images were drawn. A very ancient and beautiful one of this kind brought from Egypt, cut out of a solid piece of cornelian, now lies before me. It was evidently intended for the ear, as the opening is too small for any human finger; and it is engraved all over with strange characters and images, which prove that it was intended for a talisman or amulet. It seems to be such a one as St. Augustine describes, Epist. 73, which was suspended from the tip of the ears both of men and women, not for the purpose of ornament, but through an execrable superstition, for the service of demons. "Execranda superstitio ligaturarum, in quibus etiam inaures virorum in summis ex una parte auriculis suspensae deputantur, non ad placendum hominibus, sed ad serviendum daemonibus." See Clarke on Gen 24:22 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 24:22
Named authorities or texts detected in the witness
- Clarke
- Egypt
- St
- Epist
Exposition: Genesis 35:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:5
Hebrew
וַיִּסָּעוּ וַיְהִי ׀ חִתַּת אֱלֹהִים עַל־הֶֽעָרִים אֲשֶׁר סְבִיבֹתֵיהֶם וְלֹא רָֽדְפוּ אַחֲרֵי בְּנֵי יַעֲקֹֽב׃vayisa'v-vayehiy- -chitat-'elohiym-'al-he'ariym-'asher-seviyvoteyhem-velo'-radefv-'acharey-veney-ya'aqov
KJV: 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.
AKJV: And they journeyed: and the terror of God was on the cities that were round about them, and they did not pursue after the sons of Jacob. ¶
ASV: 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.
YLT: 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.
Commentary WitnessGenesis 35:5Quoted commentary witness
Commentary Witness
Genesis 35:5
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Almighty
Exposition: Genesis 35:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:6
Hebrew
וַיָּבֹא יַעֲקֹב לוּזָה אֲשֶׁר בְּאֶרֶץ כְּנַעַן הִוא בֵּֽית־אֵל הוּא וְכָל־הָעָם אֲשֶׁר־עִמּֽוֹ׃vayavo'-ya'aqov-lvzah-'asher-ve'eretz-khena'an-hiv'-veyt-'el-hv'-vekhal-ha'am-'asher-'imvo
KJV: So Jacob came to Luz, which is in the land of Canaan, that is, Beth–el, he and all the people that were with him.
AKJV: So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.
ASV: So Jacob came to Luz, which is in the land of Canaan (the same is Beth-el), he and all the people that were with him.
YLT: And Jacob cometh in to Luz which is in the land of Canaan (it is Bethel), he and all the people who are with him,
Commentary Witness (Generated)Genesis 35:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:6
Genesis 35:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So Jacob came to Luz, which is in the land of Canaan, that is, Beth–el, he and all the people that were with him.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:6
Named authorities or texts detected in the witness
- Luz
- Canaan
Exposition: Genesis 35:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Jacob came to Luz, which is in the land of Canaan, that is, Beth–el, he and all the people that were with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:7
Hebrew
וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא לַמָּקוֹם אֵל בֵּֽית־אֵל כִּי שָׁם נִגְלוּ אֵלָיו הָֽאֱלֹהִים בְּבָרְחוֹ מִפְּנֵי אָחִֽיו׃vayiven-sham-mizevecha-vayiqera'-lamaqvom-'el-veyt-'el-khiy-sham-nigelv-'elayv-ha'elohiym-vevarechvo-mifeney-'achiyv
KJV: And he built there an altar, and called the place El–beth–el: because there God appeared unto him, when he fled from the face of his brother.
AKJV: And he built there an altar, and called the place Elbethel: because there God appeared to him, when he fled from the face of his brother.
ASV: And he built there an altar, and called the place El-beth-el; because there God was revealed unto him, when he fled from the face of his brother.
YLT: and he buildeth there an altar, and proclaimeth at the place the God of Bethel: for there had God been revealed unto him, in his fleeing from the face of his brother.
Commentary WitnessGenesis 35:7Quoted commentary witness
Commentary Witness
Genesis 35:7
Verse 7 El-beth-el - אל בית אל the strong God, the house of the strong God. But the first אל el is wanting in one of De Rossi's MSS., as it is also in the Septuagint, Vulgate, Syriac, and some copies of the Arabic. The sentence reads much better without it, and much more consistent with the parallel passages.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Syriac
- Arabic
Exposition: Genesis 35:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he built there an altar, and called the place El–beth–el: because there God appeared unto him, when he fled from the face of his brother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:8
Hebrew
וַתָּמָת דְּבֹרָה מֵינֶקֶת רִבְקָה וַתִּקָּבֵר מִתַּחַת לְבֵֽית־אֵל תַּחַת הָֽאַלּוֹן וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכֽוּת׃vatamat-devorah-meyneqet-riveqah-vatiqaver-mitachat-leveyt-'el-tachat-ha'alvon-vayiqera'-shemvo-'alvon-vakhvt
KJV: 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.
AKJV: But Deborah Rebekah’s nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth. ¶
ASV: 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.
YLT: 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.’
Commentary WitnessGenesis 35:8Quoted commentary witness
Commentary Witness
Genesis 35:8
Verse 8 But Deborah, Rebekah's nurse, died - She was sent with Rebekah when taken by Abraham's servant to be wife to Isaac, Gen 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, Gen 27:5-17, Gen 27:42-46, we hear no more of her history from the sacred writings, except of her burial in Gen 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, etc. "Thou too, Cajeta, whose indulgent cares Nursed the great chief, and form'd his tender years, Expiring here (an ever-honor'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 honor of the dead; The sea subsiding, and the tempests o'er, He spreads the flying sails, and leaves the shore." Pitt.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 24:59
- Gen 27:5-17
- Gen 27:42-46
- Gen 49:31
Named authorities or texts detected in the witness
- But Deborah
- Isaac
- Virgil
- Caleta
- Aequora
- Aen
- Cajeta
- Pitt
Exposition: Genesis 35:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:9
Hebrew
וַיֵּרָא אֱלֹהִים אֶֽל־יַעֲקֹב עוֹד בְּבֹאוֹ מִפַּדַּן אֲרָם וַיְבָרֶךְ אֹתֽוֹ׃vayera'-'elohiym-'el-ya'aqov-'vod-vevo'vo-mifadan-'aram-vayevarekhe-'otvo
KJV: And God appeared unto Jacob again, when he came out of Padan–aram, and blessed him.
AKJV: And God appeared to Jacob again, when he came out of Padanaram, and blessed him.
ASV: And God appeared unto Jacob again, when he came from Paddan-aram, and blessed him.
YLT: And God appeareth unto Jacob again, in his coming from Padan-Aram, and blesseth him;
Commentary WitnessGenesis 35:9Quoted commentary witness
Commentary Witness
Genesis 35:9
Verse 9 God appeared unto Jacob again - He appeared to him first at Shechem, when he commanded him to go to Bethel, and now that he is arrived at the place, God appears to him the second time, and confirms to him the Abrahamic blessing. To Isaac and Jacob these frequent appearances of God were necessary, but they were not so to Abraham; for to him one word was sufficient - Abraham believed God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Shechem
- Bethel
- Abraham
Exposition: Genesis 35:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God appeared unto Jacob again, when he came out of Padan–aram, and blessed him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:10
Hebrew
וַיֹּֽאמֶר־לוֹ אֱלֹהִים שִׁמְךָ יַעֲקֹב לֹֽא־יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם־יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַיִּקְרָא אֶת־שְׁמוֹ יִשְׂרָאֵֽל׃vayo'mer-lvo-'elohiym-shimekha-ya'aqov-lo'-yiqare'-shimekha-'vod-ya'aqov-khiy-'im-yishera'el-yiheyeh-shemekha-vayiqera'-'et-shemvo-yishera'el
KJV: And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
AKJV: And God said to him, Your name is Jacob: your name shall not be called any more Jacob, but Israel shall be your name: and he called his name Israel.
ASV: And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.
YLT: and God saith to him, ‘Thy name is Jacob: thy name is no more called Jacob, but Israel is thy name;' and He calleth his name Israel.
Commentary Witness (Generated)Genesis 35:10Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:10
Genesis 35:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:10
Named authorities or texts detected in the witness
- Jacob
- Israel
Exposition: Genesis 35:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:11
Hebrew
וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵֽאוּ׃vayo'mer-lvo-'elohiym-'aniy-'el-shaday-fereh-vreveh-gvoy-vqehal-gvoyim-yiheyeh-mimekha-vmelakhiym-mechalatzeykha-yetze'v
KJV: And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;
AKJV: And God said to him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of you, and kings shall come out of your loins;
ASV: And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;
YLT: And God saith to him, ‘I am God Almighty; be fruitful and multiply, a nation and an assembly of nations is from thee, and kings from thy loins go out;
Commentary Witness (Generated)Genesis 35:11Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:11
Genesis 35:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:11
Named authorities or texts detected in the witness
- God Almighty
Exposition: Genesis 35:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:12
Hebrew
וְאֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לְאַבְרָהָם וּלְיִצְחָק לְךָ אֶתְּנֶנָּה וּֽלְזַרְעֲךָ אַחֲרֶיךָ אֶתֵּן אֶת־הָאָֽרֶץ׃ve'et-ha'aretz-'asher-natatiy-le'averaham-vleyitzechaq-lekha-'etenenah-vlezare'akha-'achareykha-'eten-'et-ha'aretz
KJV: And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.
AKJV: And the land which I gave Abraham and Isaac, to you I will give it, and to your seed after you will I give the land.
ASV: and the land which I gave unto Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.
YLT: and the land which I have given to Abraham and to Isaac--to thee I give it, yea to thy seed after thee I give the land.'
Commentary Witness (Generated)Genesis 35:12Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:12
Genesis 35:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:12
Named authorities or texts detected in the witness
- Isaac
Exposition: Genesis 35:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:13
Hebrew
וַיַּעַל מֵעָלָיו אֱלֹהִים בַּמָּקוֹם אֲשֶׁר־דִּבֶּר אִתּֽוֹ׃vaya'al-me'alayv-'elohiym-vamaqvom-'asher-diver-'itvo
KJV: And God went up from him in the place where he talked with him.
AKJV: And God went up from him in the place where he talked with him.
ASV: And God went up from him in the place where he spake with him.
YLT: And God goeth up from him, in the place where He hath spoken with him.
Commentary WitnessGenesis 35:13Quoted commentary witness
Commentary Witness
Genesis 35:13
Verse 13 And God went up from him - This was not a vision, nor a strong mental impression, but a real manifestation of God. Jacob saw and heard him speak, and before his eyes he went up - ascended to heaven. This was no doubt the future Savior, the Angel of the covenant. See Gen 16:7.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 16:7
Named authorities or texts detected in the witness
- Savior
Exposition: Genesis 35:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God went up from him in the place where he talked with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:14
Hebrew
וַיַּצֵּב יַעֲקֹב מַצֵּבָה בַּמָּקוֹם אֲשֶׁר־דִּבֶּר אִתּוֹ מַצֶּבֶת אָבֶן וַיַּסֵּךְ עָלֶיהָ נֶסֶךְ וַיִּצֹק עָלֶיהָ שָֽׁמֶן׃vayatzev-ya'aqov-matzevah-vamaqvom-'asher-diver-'itvo-matzevet-'aven-vayasekhe-'aleyha-nesekhe-vayitzoq-'aleyha-shamen
KJV: And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.
AKJV: And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.
ASV: And Jacob set up a pillar in the place where he spake with him, a pillar of stone: and he poured out a drink-offering thereon, and poured oil thereon.
YLT: And Jacob setteth up a standing pillar in the place where He hath spoken with him, a standing pillar of stone, and he poureth on it an oblation, and he poureth on it oil;
Commentary WitnessGenesis 35:14Quoted commentary witness
Commentary Witness
Genesis 35:14
Verse 14 A drink-offering - נסך nesech, a libation. These were afterwards very common in all countries. At first they consisted probably of water only, afterwards wine was used; see on Lev 7:1 (note), etc. The pillar which Jacob set up was to commemorate the appearance of God to him; the drink-offering and the oil were intended to express his gratitude and devotion to his preserver. It was probably the same pillar which he had set up before, which had since been thrown down, and which he had consecrated afresh to God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Lev 7:1
Exposition: Genesis 35:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:15
Hebrew
וַיִּקְרָא יַעֲקֹב אֶת־שֵׁם הַמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ שָׁם אֱלֹהִים בֵּֽית־אֵֽל׃vayiqera'-ya'aqov-'et-shem-hamaqvom-'asher-diver-'itvo-sham-'elohiym-veyt-'el
KJV: And Jacob called the name of the place where God spake with him, Beth–el.
AKJV: And Jacob called the name of the place where God spoke with him, Bethel. ¶
ASV: And Jacob called the name of the place where God spake with him, Beth-el.
YLT: and Jacob calleth the name of the place where God spake with him Bethel.
Commentary Witness (Generated)Genesis 35:15Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:15
Genesis 35:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Jacob called the name of the place where God spake with him, Beth–el.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:15
Exposition: Genesis 35:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob called the name of the place where God spake with him, Beth–el.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:16
Hebrew
וַיִּסְעוּ מִבֵּית אֵל וַֽיְהִי־עוֹד כִּבְרַת־הָאָרֶץ לָבוֹא אֶפְרָתָה וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּֽהּ׃vayise'v-miveyt-'el-vayehiy-'vod-khiverat-ha'aretz-lavvo'-'eferatah-vateled-rachel-vateqash-velidetah
KJV: And they journeyed from Beth–el; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.
AKJV: And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labor.
ASV: And they journeyed from Beth-el; and there was still some distance to come to Ephrath: and Rachel travailed, and she had hard labor.
YLT: And they journey from Bethel, and there is yet a kibrath of land before entering Ephratha, and Rachel beareth, and is sharply pained in her bearing;
Commentary WitnessGenesis 35:16Quoted commentary witness
Commentary Witness
Genesis 35:16
Verse 16 There was but a little way to come to Ephrath - The word כברת kibrath, translated here a little way, has greatly perplexed commentators. It occurs only here, in Gen 48:7, and 2Kgs 5:19; and it seems to have been some sort of measure applied to land, as we say a mile, an acre, a rood, a perch; but what the exact quantity of the kibrath was cannot be ascertained. Ephrath, called also Bethlehem, and Bethlehem Ephrata, was the birthplace of our blessed Redeemer. See its meaning Mat 2:6 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 48:7
- 2Kgs 5:19
- Mat 2:6
Named authorities or texts detected in the witness
- Ephrath
- Bethlehem
- Bethlehem Ephrata
- Redeemer
Exposition: Genesis 35:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they journeyed from Beth–el; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:17
Hebrew
וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וַתֹּאמֶר לָהּ הַמְיַלֶּדֶת אַל־תִּירְאִי כִּֽי־גַם־זֶה לָךְ בֵּֽן׃vayehiy-vehaqeshotah-velidetah-vato'mer-lah-hameyaledet-'al-tiyre'iy-khiy-gam-zeh-lakhe-ven
KJV: And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.
AKJV: And it came to pass, when she was in hard labor, that the midwife said to her, Fear not; you shall have this son also.
ASV: And it came to pass, when she was in hard labor, that the midwife said unto her, Fear not; for now thou shalt have another son.
YLT: and it cometh to pass, in her being sharply pained in her bearing, that the midwife saith to her, ‘Fear not, for this also is a son for thee.’
Commentary Witness (Generated)Genesis 35:17Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:17
Genesis 35:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:17
Exposition: Genesis 35:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:18
Hebrew
וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן־אוֹנִי וְאָבִיו קָֽרָא־לוֹ בִנְיָמִֽין׃vayehiy-vetze't-nafeshah-khiy-metah-vatiqera'-shemvo-ven-'voniy-ve'aviyv-qara'-lvo-vineyamiyn
KJV: And it came to pass, as her soul was in departing, (for she died) that she called his name Ben–oni: but his father called him Benjamin.
AKJV: And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.
ASV: And it came to pass, as her soul was departing (for she died), that she called his name Ben-oni: but his father called him Benjamin.
YLT: And it cometh to pass in the going out of her soul (for she died), that she calleth his name Ben-Oni; and his father called him Benjamin;
Commentary WitnessGenesis 35:18Quoted commentary witness
Commentary Witness
Genesis 35:18
Verse 18 As her soul was in departing - Is not this a proof that there is an immortal spirit in man, which can exist separate from and independent of the body? Of Rachel's death it is said, בצאת נפשה betseth naphshah, in the going away of her soul; her body did not go away, therefore her soul and body must have been distinct. If her breath only had been in tended, נשמה neshamah or רוח ruach would have rather been used, as the first means breath, the latter breath or spirit indifferently. She called his name Ben-oni - בן אני the Son of my sorrow or affliction, because of the hard labor she had in bringing him into the world; but his father called him Benjamin, בנימין the son of my right hand, i.e., the son peculiarly dear to me. So man of the right hand, Psa 80:17, signifies one much loved and regarded of God. The Samaritan has Benyamin, the son of days; i.e., the son of his old age, as Judah calls him, Gen 44:20; and Houbigant contends that this is the true reading, and that the Chaldee termination in for im is a corruption. If it be a corruption, it is as old as the days of St. Jerome, who translated the place Benjamin, id est, filius dextrae; Benjamin, that is, the son of the right hand.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 44:20
Named authorities or texts detected in the witness
- Benjamin
- Benyamin
- St
- Jerome
Exposition: Genesis 35:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, as her soul was in departing, (for she died) that she called his name Ben–oni: but his father called him Benjamin.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:19
Hebrew
וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָֽחֶם׃vatamat-rachel-vatiqaver-vederekhe-'eferatah-hiv'-veyt-lachem
KJV: And Rachel died, and was buried in the way to Ephrath, which is Beth–lehem.
AKJV: And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.
ASV: And Rachel died, and was buried in the way to Ephrath (the same is Beth-lehem).
YLT: and Rachel dieth, and is buried in the way to Ephratha, which is Bethlehem,
Commentary Witness (Generated)Genesis 35:19Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:19
Genesis 35:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Rachel died, and was buried in the way to Ephrath, which is Beth–lehem.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:19
Named authorities or texts detected in the witness
- Ephrath
Exposition: Genesis 35:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Rachel died, and was buried in the way to Ephrath, which is Beth–lehem.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:20
Hebrew
וַיַּצֵּב יַעֲקֹב מַצֵּבָה עַל־קְבֻרָתָהּ הִוא מַצֶּבֶת קְבֻֽרַת־רָחֵל עַד־הַיּֽוֹם׃vayatzev-ya'aqov-matzevah-'al-qevuratah-hiv'-matzevet-qevurat-rachel-'ad-hayvom
KJV: And Jacob set a pillar upon her grave: that is the pillar of Rachel’s grave unto this day.
AKJV: And Jacob set a pillar on her grave: that is the pillar of Rachel’s grave to this day. ¶
ASV: And Jacob set up a pillar upon her grave: the same is the Pillar of Rachel’s grave unto this day.
YLT: and Jacob setteth up a standing pillar over her grave; which is the standing pillar of Rachel's grave unto this day.
Commentary WitnessGenesis 35:20Quoted commentary witness
Commentary Witness
Genesis 35:20
Verse 20 Jacob set a pillar upon her grave - Was not this the origin of funeral monuments? In ancient times, and among rude nations, a heap of stones designated the burial place of the chief; many of these still remain in different countries. Afterwards a rude stone, with a simple inscription, was used, containing only the name of the deceased, and that of his father. But where arts and sciences flourished, superb monuments were erected highly decorated, and pompously inscribed. It is very likely from the circumstances of Jacob that a single stone constituted the pillar in this case, on which, if writing did then exist, the name, or rather some hieroglyphical device, was probably inscribed. That which is now called Rachel's pillar is allowed, by those who have examined it, to be a comparatively modern structure.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:20
Source lane
Apologetics Bible source bundle
Exposition: Genesis 35:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob set a pillar upon her grave: that is the pillar of Rachel’s grave unto this day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:21
Hebrew
וַיִּסַּע יִשְׂרָאֵל וַיֵּט אָֽהֳלֹה מֵהָלְאָה לְמִגְדַּל־עֵֽדֶר׃vayisa'-yishera'el-vayet-'aholoh-mehale'ah-lemigedal-'eder
KJV: And Israel journeyed, and spread his tent beyond the tower of Edar.
AKJV: And Israel journeyed, and spread his tent beyond the tower of Edar.
ASV: And Israel journeyed, and spread his tent beyond the tower of Eder.
YLT: And Israel journeyeth, and stretcheth out his tent beyond the tower of Edar;
Commentary WitnessGenesis 35:21Quoted commentary witness
Commentary Witness
Genesis 35:21
Verse 21 Tower of Edar - Literally, the tower of the flock, and so translated Mic 4:8. It is supposed that this tower was about a mile from Bethlehem, and to have been the place where the angels appeared to the shepherds. The Targum of Jonathan expressly says: "It is the place in which the King Messiah shall be manifested in the end of days." By the tower of the flock we may understand a place built by the shepherds near to some well, for the convenience of watering their flocks, and keeping watch over them by night.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mic 4:8
Named authorities or texts detected in the witness
- Targum
- Jonathan
- Literally
- Bethlehem
Exposition: Genesis 35:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Israel journeyed, and spread his tent beyond the tower of Edar.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:22
Hebrew
וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת־בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵ͏ֽל וַיִּֽהְיוּ בְנֵֽי־יַעֲקֹב שְׁנֵים עָשָֽׂר׃vayehiy-vishekhon-yishera'el-va'aretz-hahiv'-vayelekhe-re'vven-vayishekhav-'et-vilehah-fiylegesh-'aviyv-vayishema'-yishera'el-vayiheyv-veney-ya'aqov-sheneym-'ashar
KJV: And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard it. Now the sons of Jacob were twelve:
AKJV: And it came to pass, when Israel dwelled in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard it. Now the sons of Jacob were twelve:
ASV: And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard of it. Now the sons of Jacob were twelve:
YLT: and it cometh to pass in Israel's dwelling in that land, that Reuben goeth, and lieth with Bilhah his father's concubine; and Israel heareth.
Commentary WitnessGenesis 35:22Quoted commentary witness
Commentary Witness
Genesis 35:22
Verse 22 Reuben went and lay with Bilhah his father's concubine - Jonathan, in his Targum, says that Reuben only overthrew the bed of Bilhah, which was set up opposite to the bed of his mother Leah, and that this was reputed to him as if he had lain with her. The colouring given to the passage by the Targumist is, that Reuben was incensed, because he found Bilhah preferred after the death of Rachel to his own mother Leah; and therefore in his anger he overthrew her couch. The same sentiment is repeated by Jonathan, and glanced at by the Jerusalem Targum, Gen 49:4. Could this view of the subject be proved to be correct, both piety and candour would rejoice. And Israel heard it - Not one word is added farther in the Hebrew text; but a break is left in the verse, opposite to which there is a Masoretic note, which simply states that there is a hiatus in the verse. This hiatus the Septuagint has thus supplied: και πονηρον εφανη εναντιον αυτον, and it appeared evil in his sight. Now the sons of Jacob were twelve - Called afterwards the twelve patriarchs, because they became heads or chiefs of numerous families or tribes, Act 7:8; and the people that descended from them are called the twelve tribes, Act 26:7; Jam 1:1. Twelve princes came from Ishmael, Gen 25:16, who were heads of families and tribes. And in reference to the twelve patriarchs, our Lord chose twelve apostles. Strictly speaking, there were thirteen tribes among the Hebrews, as Ephraim and Manasses were counted for tribes, Gen 48:5, Gen 48:6; but the Scripture in naming them, says Mr. Ainsworth, usually sets down but twelve, omitting the name now of one, then of another, as may in sundry places be observed, Deuteronomy 33; Ezekiel 48; Revelation 12, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 49:4
- Act 7:8
- Act 26:7
- Gen 25:16
- Gen 48:5
- Gen 48:6
Named authorities or texts detected in the witness
- Septuagint
- Targum
- Jonathan
- Bilhah
- Leah
- Jerusalem Targum
- Ishmael
- Hebrews
- Mr
- Ainsworth
Exposition: Genesis 35:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard it. Now the sons of Jacob were twelve:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:23
Hebrew
בְּנֵי לֵאָה בְּכוֹר יַעֲקֹב רְאוּבֵן וְשִׁמְעוֹן וְלֵוִי וִֽיהוּדָה וְיִשָּׂשכָר וּזְבוּלֻֽן׃veney-le'ah-vekhvor-ya'aqov-re'vven-veshime'von-veleviy-viyhvdah-veyishashkhar-vzevvlun
KJV: The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:
AKJV: The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:
ASV: the sons of Leah: Reuben, Jacob’s first-born, and Simeon, and Levi, and Judah, and Issachar, and Zebulun;
YLT: And the sons of Jacob are twelve. Sons of Leah: Jacob's first-born Reuben, and Simeon, and Levi, and Judah, and Issachar, and Zebulun.
Commentary Witness (Generated)Genesis 35:23Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:23
Genesis 35:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:23
Named authorities or texts detected in the witness
- Leah
- Reuben
- Simeon
- Levi
- Judah
- Issachar
- Zebulun
Exposition: Genesis 35:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:24
Hebrew
בְּנֵי רָחֵל יוֹסֵף וּבִנְיָמִֽן׃veney-rachel-yvosef-vvineyamin
KJV: The sons of Rachel; Joseph, and Benjamin:
AKJV: The sons of Rachel; Joseph, and Benjamin:
ASV: the sons of Rachel: Joseph and Benjamin;
YLT: Sons of Rachel: Joseph and Benjamin.
Commentary Witness (Generated)Genesis 35:24Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:24
Genesis 35:24 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The sons of Rachel; Joseph, and Benjamin:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:24
Named authorities or texts detected in the witness
- Rachel
- Joseph
- Benjamin
Exposition: Genesis 35:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The sons of Rachel; Joseph, and Benjamin:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:25
Hebrew
וּבְנֵי בִלְהָה שִׁפְחַת רָחֵל דָּן וְנַפְתָּלִֽי׃vveney-vilehah-shifechat-rachel-dan-venafetaliy
KJV: And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:
AKJV: And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:
ASV: and the sons of Bilhah, Rachel’s handmaid: Dan and Naphtali;
YLT: And sons of Bilhah, Rachel's maid-servant: Dan and Naphtali.
Commentary Witness (Generated)Genesis 35:25Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:25
Genesis 35:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:25
Named authorities or texts detected in the witness
- Bilhah
- Dan
- Naphtali
Exposition: Genesis 35:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:26
Hebrew
וּבְנֵי זִלְפָּה שִׁפְחַת לֵאָה גָּד וְאָשֵׁר אֵלֶּה בְּנֵי יַעֲקֹב אֲשֶׁר יֻלַּד־לוֹ בְּפַדַּן אֲרָֽם׃vveney-zilefah-shifechat-le'ah-gad-ve'asher-'eleh-veney-ya'aqov-'asher-yulad-lvo-vefadan-'aram
KJV: And the sons of Zilpah, Leah’s handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padan–aram.
AKJV: And the sons of Zilpah, Leah’s handmaid: Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram. ¶
ASV: and the sons of Zilpah, Leah’s handmaid: Gad and Asher: these are the sons of Jacob, that were born to him in Paddan-aram.
YLT: And sons of Zilpah, Leah's maid-servant: Gad and Asher. These are sons of Jacob, who have been born to him in Padan-Aram.
Commentary WitnessGenesis 35:26Quoted commentary witness
Commentary Witness
Genesis 35:26
Verse 26 Born to him in Padan-aram - i.e., all but Benjamin was born in Canaan, Gen 35:16, Gen 35:17. It is well known that Padan-aram is the same as Mesopotamia, and hence the Septuagint translate Μεσοποταμια της Συριας, Mesopotamia of Syria. The word signifies between the two rivers, from μεσος the midst, and ποταμος, a river. It is situated between the Euphrates and Tigris, having Assyria on the east, Arabia Deserta, with Babylonia, on the south, Syria on the west, and Armenia on the north. It is now the province of Diarbek, in Asiatic Turkey, and is sometimes called Maverannahar, the country beyond the river; and Aram Naharaim, Aram or Syria of the two rivers.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 35:16
- Gen 35:17
Named authorities or texts detected in the witness
- Septuagint
- Canaan
- Mesopotamia
- Syria
- Tigris
- Arabia Deserta
- Babylonia
- Diarbek
- Asiatic Turkey
- Maverannahar
- Aram Naharaim
Exposition: Genesis 35:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Zilpah, Leah’s handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padan–aram.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:27
Hebrew
וַיָּבֹא יַעֲקֹב אֶל־יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָֽאַרְבַּע הִוא חֶבְרוֹן אֲשֶׁר־גָּֽר־שָׁם אַבְרָהָם וְיִצְחָֽק׃vayavo'-ya'aqov-'el-yitzechaq-'aviyv-mamere'-qireyat-ha'areva'-hiv'-chevervon-'asher-gar-sham-'averaham-veyitzechaq
KJV: And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.
AKJV: And Jacob came to Isaac his father to Mamre, to the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.
ASV: And Jacob came unto Isaac his father to Mamre, to Kiriath-arba (the same is Hebron), where Abraham and Isaac sojourned.
YLT: And Jacob cometh unto Isaac his father, at Mamre, the city of Arba (which is Hebron), where Abraham and Isaac have sojourned.
Commentary WitnessGenesis 35:27Quoted commentary witness
Commentary Witness
Genesis 35:27
Verse 27 The city of Arbah, (which is Hebron) - See Gen 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 23:2
Named authorities or texts detected in the witness
- Arbah
- Canaan
Exposition: Genesis 35:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:28
Hebrew
וַיִּֽהְיוּ יְמֵי יִצְחָק מְאַת שָׁנָה וּשְׁמֹנִים שָׁנָֽה׃vayiheyv-yemey-yitzechaq-me'at-shanah-vshemoniym-shanah
KJV: And the days of Isaac were an hundred and fourscore years.
AKJV: And the days of Isaac were an hundred and fourscore years.
ASV: And the days of Isaac were a hundred and fourscore years.
YLT: And the days of Isaac are a hundred and eighty years,
Commentary Witness (Generated)Genesis 35:28Generated editorial synthesis
Commentary Witness (Generated)
Genesis 35:28
Genesis 35:28 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the days of Isaac were an hundred and fourscore years.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 35:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 35:28
Exposition: Genesis 35:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the days of Isaac were an hundred and fourscore years.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 35:29
Hebrew
וַיִּגְוַע יִצְחָק וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו זָקֵן וּשְׂבַע יָמִים וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָֽיו׃vayigeva'-yitzechaq-vayamat-vaye'asef-'el-'amayv-zaqen-vsheva'-yamiym-vayiqeverv-'otvo-'eshav-veya'aqov-vanayv
KJV: 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.
AKJV: And Isaac gave up the ghost, and died, and was gathered to his people, being old and full of days: and his sons Esau and Jacob buried him.
ASV: 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.
YLT: 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.
Commentary WitnessGenesis 35:29Quoted commentary witness
Commentary Witness
Genesis 35:29
Verse 29 Isaac gave up the ghost - and was gathered unto his people - See Clarke on Gen 25:8 (note). Esau and Jacob buried him - See Gen 25:9. Esau, as we have seen Genesis 33, 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 37 and 38, 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, Gen 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 offenses, 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 neighboring tribes did not join together and extirpate the whole family? And so they certainly would, had not the terror of God fallen upon them, Gen 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, Gen 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 fullness 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 Gen 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, etc. 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 25:8
- Gen 25:9
- Gen 34:1
- Gen 35:5
- Gen 30:1
- Gen 49:4
Named authorities or texts detected in the witness
- Ovid
- Clarke
- Ray
- Esau
- Jacob
- Egypt
- Shechemites
- Besides
- Seneca
- Rachel
- Reuben
- Judah
- Levi
- Philadelphia
- Behold
- Reader
- Abraham
- Old Testament
- St
- Paul
- Isaac
Exposition: Genesis 35:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
18
Generated editorial witnesses
11
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 35:1
- Gen 35:2
- Gen 35:3
- Gen 35:4
- Gen 35:5
- Gen 35:6
- Gen 35:7
- Gen 35:8
- Gen 35:9
- Gen 35:10-13
- Gen 35:14
- Gen 35:15
- Gen 35:16-19
- Gen 35:20
- Gen 35:21
- Gen 35:22
- Gen 35:23-26
- Gen 35:27
- Gen 35:29
- Gen 28:20
- Gen 28:22
- Genesis 35:1
- Genesis 35:2
- Genesis 35:3
- Gen 24:22
- Genesis 35:4
- Genesis 35:5
- Genesis 35:6
- Genesis 35:7
- Gen 24:59
- Gen 27:5-17
- Gen 27:42-46
- Gen 49:31
- Genesis 35:8
- Genesis 35:9
- Genesis 35:10
- Genesis 35:11
- Genesis 35:12
- Gen 16:7
- Genesis 35:13
- Lev 7:1
- Genesis 35:14
- Genesis 35:15
- Gen 48:7
- 2Kgs 5:19
- Mat 2:6
- Genesis 35:16
- Genesis 35:17
- Gen 44:20
- Genesis 35:18
- Genesis 35:19
- Genesis 35:20
- Mic 4:8
- Genesis 35:21
- Gen 49:4
- Act 7:8
- Act 26:7
- Gen 25:16
- Gen 48:5
- Gen 48:6
- Genesis 35:22
- Genesis 35:23
- Genesis 35:24
- Genesis 35:25
- Gen 35:16
- Gen 35:17
- Genesis 35:26
- Gen 23:2
- Genesis 35:27
- Genesis 35:28
- Gen 25:8
- Gen 25:9
- Gen 34:1
- Gen 30:1
- Genesis 35:29
Named authorities or texts surfaced in commentary
- Luz
- Deborah
- Jacob
- Ephrath
- Rachel
- Benjamin
- Edar
- Isaac
- Arise
- Shechem
- Levi
- Moses
- Syrians
- Ward
- Jabbok
- Clarke
- Egypt
- St
- Epist
- Ovid
- Almighty
- Canaan
- Septuagint
- Vulgate
- Syriac
- Arabic
- But Deborah
- Virgil
- Caleta
- Aequora
- Aen
- Cajeta
- Pitt
- Bethel
- Abraham
- Israel
- God Almighty
- Savior
- Bethlehem
- Bethlehem Ephrata
- Redeemer
- Benyamin
- Jerome
- Targum
- Jonathan
- Literally
- Bilhah
- Leah
- Jerusalem Targum
- Ishmael
- Hebrews
- Mr
- Ainsworth
- Reuben
- Simeon
- Judah
- Issachar
- Zebulun
- Joseph
- Dan
- Naphtali
- Mesopotamia
- Syria
- Tigris
- Arabia Deserta
- Babylonia
- Diarbek
- Asiatic Turkey
- Maverannahar
- Aram Naharaim
- Arbah
- Ray
- Esau
- Shechemites
- Besides
- Seneca
- Philadelphia
- Behold
- Reader
- Old Testament
- Paul
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Commentary Witness
Genesis 35:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 35:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness