Down to Earth But Heavenly Minded

What does Genesis Chapter 35 mean?

As Jacob was fleeing Canaan (Genesis 27:42) to go live with his uncle Laban, God appeared to him (Genesis 28:10–13). After that meeting, Jacob vowed to make the Lord his God and to recognize that location as “Bethel:” the house of God. After growing a family and leaving Laban, Jacob’s family has an ugly incident where his daughter is raped (Genesis 34:1). In revenge, her brothers annihilate the entire town, leading Jacob to fear retaliation (Genesis 34:25–30).

Now God tells Jacob it is time to fulfill his vows by building an altar at Bethel (Genesis 35:1).

Jacob begins by directing his large company to gather all their foreign gods or idols (Genesis 31:19) and to purify themselves, including putting on new, clean garments. Jacob acknowledges that God had been faithful to him all along the way. Rather than destroy the idols or repurpose their metal, Jacob buries them. This symbolizes a complete and total rejection of those objects. With the idols buried under a tree and the purification complete, the entire household caravans from Shechem to Bethel, the place of Jacob’s first encounter with the Lord (Genesis 35:4).

Jacob had been afraid of how other tribes would react to his sons’ violent revenge. God sees to it that the local people respond with fear, instead, so that no one chases the family as they leave. Once they arrive at Bethel, Jacob obediently builds an altar to the Lord. He calls the place El-Bethel, meaning “God in Bethel.” A passing reference is made to Deborah, the nurse of Jacob’s mother, and her burial in this area. It’s not clear if she has just died, or if this refers to some earlier event (Genesis 35:5–8).

Once Jacob has completed his former vows to the Lord, God appears to him at Bethel again. This time, God affirms several things He has previously declared. He says again that Jacob’s new name is Israel (Genesis 32:28). He reminds Israel that nations will come from him. Land promised to his ancestors Abraham and Isaac (Genesis 17:1–8; 26:3–5) will belong to him and his descendants. Jacob, now also called Israel, once again responds to God with an act of worship. He builds a stone pillar and pours over it both a drink offering and oil. He states one more time that the name of this very special place is Bethel (Genesis 35:9–15).

As the company begins to travel toward Bethlehem in the region of Ephrath, tragedy strikes. Before they can reach their destination, Jacob’s most loved wife Rachel (Genesis 29:30–31) dies giving birth to her second son Benjamin. This answer to her earlier prayer (Genesis 30:22–24) results in her death. Jacob buries her and builds another stone pillar over her tomb. The spot becomes a landmark for future generations of Israelites. Israel’s family comes to a place which is either a literal tower, or a high place used to guard over flocks of sheep (Genesis 35:16–21).

For reasons unknown, Jacob’s oldest son, Reuben, defiles the family by sleeping with Rachel’s servant and Jacob’s servant-wife, Bilhah. Scripture gives no details on why this happened, or how, or to what extent Bilhah was cooperative. In that culture, taking the wives or concubines of a leader was a sign of conquest. Many scholars feel Reuben’s act is a clumsily attempted coup. Or, it could be an act of revenge against the father who failed to love Reuben’s mother Leah. Jacob, not called Israel, strangely seems to do nothing at first. Many years later, however (Genesis 49:4; 1 Chronicles 5:1), this will cost Reuben the family birthright (Genesis 35:22).

Genesis then repeats the names of the sons born to Jacob. The daughters are not mentioned, as the emphasis is on the future patriarchs of the tribes of Israel. These sons are grouped by their birth mothers. Leah and Rachel were married to Jacob, though Leah’s involvement was only due to deception by her father (Genesis 29:25). This created a rift between Jacob and Leah (Genesis 29:30–31), and a rivalry between the two sisters. As part of that rivalry, both brought their servants, Zilpah and Bilhah, into the marriage to give them surrogate children. With the birth of Benjamin, Jacob has twelve sons (Genesis 35:23–26).

Finally, this section of Genesis ends with the death of Jacob’s father, Isaac. Isaac is 180 years old. He is buried by both Jacob and Esau at the family burial cave in Mamre (Genesis 35:27–29).

The remaining chapters of Genesis will describe the fate of Jacob’s sons, as they are drawn into Egypt. Much of this story will focus on Rachel’s son, Joseph.

Chapter Context
Recent events have left Jacob fearful of the people of the land. His sons slaughtered an entire town to avenge their sister’s rape. However, God apparently uses this bloodshed to inspire fear. Nobody attacks Jacob’s family as they travel to Bethel, setting up an altar and renewing their covenant with God. Rachel dies giving birth to Benjamin. Jacob’s eldest son sleeps with one of his servant-wives, losing his birthright. Isaac dies, and Jacob and Esau bury him in the family burial cave in Mamre. The story then focuses on Jacob’s sons, primarily Joseph, as the family finds themselves drawn into Egypt.

Verse by Verse

Verse 1. God said to Jacob, “Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.”

Many years prior to this moment, Jacob had fled the land of Canaan to escape the murderous anger of his brother Esau (Genesis 27:42). On his way to his Uncle Laban’s home, Jacob had spent the night in a location later named Bethel. There God had appeared to Jacob in a powerful dream, assuring him that the promises given to Abraham and Isaac were Jacob’s, as well. When Jacob woke up, he made vows, including a vow to make the Lord his God and to recognize Bethel as God’s house (Genesis 28:16–22).

Now God is calling Jacob to move himself and his large company from Shechem to Bethel. In the previous chapter, Jacob’s sons had taken terrible revenge on the men of Shechem (Genesis 34:27). In the process, they had taken their wealth, their women, and their children. Jacob expressed his fear that the people of the land would now want to kill him (Genesis 34:30). He may have been hesitant to travel in a vulnerable caravan to resettle in Bethel.

God has left no room for disobedience, however. The command includes a specific instruction to build an altar to God. It seems to be a reminder to Jacob. He needs to fulfill his previous oaths: both making the Lord his God, and making Bethel God’s house.

Context Summary
Genesis 35:1–15 describes the fulfillment of Jacob’s vows made to the Lord some twenty years earlier. Then, Jacob encountered God after fleeing from Esau (Genesis 27:42). Now that Jacob has returned safely to Canaan and resolved the conflict with Esau, God commands him to build an altar at the place of their earlier meeting. Jacob rids his family of all of their false idols and builds the altar. God appears to him, confirming the covenant promises once more. Jacob responds to God’s appearance and blessing by building a stone pillar and pouring a drink offering and oil over it. This location is named Bethel, meaning “House of God.”

Verse 2. So Jacob said to his household and to all who were with him, “Put away the foreign gods that are among you and purify yourselves and change your garments.

More than 20 years have passed since Jacob made vows to make the Lord his God and to recognize Bethel as God’s house (Genesis 28:16–22). Now God has commanded Jacob to resettle his large company several miles south of their current location. They are to move to the unique location where the Lord had appeared to Jacob in a dream as he was fleeing the land of Canaan and his brother Esau (Genesis 27:42).

Jacob quickly sets about obeying God’s commands. Before they go, however, Jacob issues commands of his own to his large company of family and servants. First, they are to gather up all their foreign gods. This would include house idols of the type that Jacob’s wife Rachel had stolen from her father Laban (Genesis 31:19). Many people and households of the day would have had a collection of idols to worship as gods in the hopes of receiving blessing and protection. Jacob, however, had vowed to the Lord in Bethel to make the Lord his God, with the implication that he would have no other gods. Later, God would explicitly command Jacob’s descendants, the people of Israel, to have absolutely no other gods or idols of any kind (Exodus 20:3).

Next, Jacob commands his company to purify themselves and change their clothes. In other words, they were to wash and put on clean garments in preparation for worshiping the Lord at Bethel.

Verse 3. Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone.”

Jacob had fled from the Promised Land of Canaan more than two decades earlier (Genesis 27:42). At that time, the Lord appeared to him in a dream to deliver the powerful covenant promises first made to Abraham and Isaac. In response, Jacob had made a conditional vow. If the Lord would remain with him and provide enough to eat until he returned, Jacob would make the Lord his God, would recognize Bethel as God’s house, and would give to the Lord a tenth of all he received (Genesis 28:20–22).

God has called Jacob to keep his vows. So, Jacob acknowledges to his household that they are going to Bethel to build an altar because of God’s faithfulness to him. God has answered Jacob’s prayers in every crisis he has faced. God has never left him in all of his travels out of the land and back again. Jacob acknowledges that it is right that he should now fulfill his vows to the Lord.

Verse 4. So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem.

Jacob’s vows to the Lord included a promise to make the Lord his God. The implication was that the Lord would be his only God. To fulfill that promise, Jacob has commanded his household to gather up any “foreign gods” or idols in their possession. This would presumably have included idols, such as the household gods Rachel had stolen from her father Laban (Genesis 31:19).

Now all those idols are delivered to Jacob. This verse also mentions earrings, suggesting they may have been worn in worship to some of those foreign gods. Jacob buries them under a specific terebinth tree near Shechem before the company begins their caravan south to Bethel. Scripture doesn’t give an explicit reason why Jacob buried these items, rather than destroying them or reusing the precious metals. Most likely, this act symbolized Jacob’s commitment to completely renounce false gods.

The message to Jacob’s family would have been clear. Jacob’s household would have understood themselves to be completely dependent on God alone with no other foreign gods to fall back on. This was an act of faith for the whole community.

Verse 5. And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob.

In the previous chapter, Jacob’s sons had slaughtered the men of the city of Shechem in retaliation for the rape of their sister Dinah (Genesis 34:25–27). They had gathered the Shechemites’ wealth, their wives, and their children. Jacob’s response was a fearful one: The people of the land of Canaan might decide to band together to destroy him and his household (Genesis 34:30).

Once again, however, God steps in to keep His promises and to protect Jacob and his family from any harm. This time, God’s method is to cause “a terror” to fall on the people of the cities in the region. They had no courage to come after Jacob’s company. This implies that Jacob was right to be concerned about the people of the region wanting to kill them in retaliation for their attack against Shechem. God had to shut down that impulse by placing a great fear of the Israelites in their hearts.

Verse 6. And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him,

In obedience to God’s command, and to fulfill the vow he made the Lord more than 20 years earlier, Jacob and his whole company now arrive in Bethel (Genesis 35:1–3). This place was formerly known as Luz. Jacob stopped there while fleeing from his brother (Genesis 27:42). During the night, he was visited by God and given special blessings (Genesis 28:10–22).

Jacob’s family has completed the trip from Shechem, just to the north. They left this area after Simeon and Levi, two of Jacob’s sons, slaughtered an entire town in retaliation for the rape of their sister (Genesis 34:25–27). God worked to change any impulse for further revenge in the local cities into fear (Genesis 35:5), allowing the relocation to happen without further incident.

Prior to leaving, Jacob buried the family’s idols and religious trinkets. This physically symbolized their future dependence on God, and God alone (Genesis 35:4).

Verse 7. and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother.

This fulfills both God’s command given recently to Jacob (Genesis 35:1), as well as Jacob’s own vow made more than 20 years earlier. At that time, he was fleeing (Genesis 27:42) through Luz on the way out of the land of Canaan (Genesis 28:18–22). After a vision and special blessing, he built an altar to the Lord.

In describing the earlier encounter, Scripture noted that Jacob had called the place Bethel. It’s possible he thought of that title at the time but did not seek to “rename” the location. Or, that he did and what’s described here is a re-dedication. In either case, El Bethel, which means something like “God in Bethel” fits well. This is the place God showed Himself to Jacob in a powerful dream as he slept with a rock for a pillow. Jacob’s immediate response upon waking was, “Surely the Lord is in this place, and I did not know it.” And, “How awesome is this place! This is none other than the house of God” (Genesis 28:16–17). Given that reaction, Jacob’s promise to recognize the place as God’s house is understandable.

Verse 8. And Deborah, Rebekah ‘s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth.

Deborah was the nurse who travelled with Rebekah, Jacob’s mother, when she met Isaac (Genesis 24:59). Rebekah is the one who urged Jacob to deceive his father Isaac to steal the family blessing (Genesis 27:14–17). When Rebekah’s nurse died, she was buried beneath an oak tree in Bethel. This tree was given a name meaning “the oak of weeping.” The inclusion of this detail, in this part of Scripture, raises some natural questions.

Taken as part of the natural flow of the story, this comment implies that Rebekah’s nurse has been traveling with Jacob for some time. Rebekah has not been mentioned since shortly after Jacob left home (Genesis 27:46). She won’t be brought up again until Joseph asks to be buried alongside her and other ancestors (Genesis 49:31). It’s very likely Rebekah died while Jacob was in exile. Perhaps Deborah joined Jacob’s family when he reunited with Esau (Genesis 33:4).

Another likely explanation is that this verse is a footnote. In other words, this fact is being included simply because Deborah was buried near the place now being discussed: Bethel. Scripture gives no other details, so we can’t say for sure what happened. Her death might have occurred then, or earlier, or later.

Verse 9. God appeared to Jacob again, when he came from Paddan-aram, and blessed him.

When Jacob fled into Paddan-aram (Genesis 27:42), he slept alone in an area where he had an encounter with God (Genesis 28:10–22). There, he promised to worship God alone. Decades later, God has commanded Jacob to return to the location of this event (Genesis 35:1). Jacob had obeyed by burying his family’s idols (Genesis 35:4) and relocating, divinely protected from harassment by other tribes (Genesis 35:5).

God seems to view Jacob’s return to Bethel and the building of the altar to the Lord as his official return to the land of promise. The Lord appears to Jacob once more, to deliver to Jacob the strongest blessing and most thorough set of promises given thus far. The exact nature of this appearance is not clear. Whether this was a human-like appearance, or a more obscure form, Scripture does not say.

Verse 10. And God said to him, “Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.” So he called his name Israel.

After Jacob fulfills his vow to make Bethel God’s house, and to make the Lord his God, God appears to bless him once more (Genesis 35:1–9).

The Lord begins by restating and confirming that Jacob’s new name is Israel. This was first noted after Jacob wrestled with the God at the Yabbok river, the night before he met Esau (Genesis 32:28). It was explained that his new name would mean he had striven with God and with men and had prevailed. While Scripture sometimes still refers to him as Jacob, it is this new name which will define his descendants. Each will become the patriarch of a tribe of the nation, Israel, which still bears that name today.

It is possible to read the Hebrew of God’s first words as a question: “is your name Jacob?” Read this way, God is reminding Jacob of the promise which had been given earlier, and the changed name which came with it.

Verse 11. And God said to him, “I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body.

Following Jacob’s building of an altar to the Lord at Bethel (Genesis 28:10–22), God has appeared to Jacob to bless him once again. In the previous verse, God confirmed his renaming of Jacob to Israel (Genesis 32:28; 35:10). Now the Lord reconfirms His promises that a nation, a company of nations, and even kings would come from Jacob’s body.

God confirms these promises by declaring Himself to be “God Almighty.” This is from the Hebrew ‘ēl Sad’day, also written as El Shaddai. This term is used often in Genesis (Genesis 28:3; 43:14; 48:3). The first use of this title came when God was speaking to Abraham, making similar promises (Genesis 17:1). God Almighty is known by His faithfulness and ability to keep his promises. Jacob, who already has 11 sons and at least one daughter, is commanded to be fruitful and multiply. This command, given first to Adam and Eve (Genesis 1:28) and later to Noah (Genesis 9:1) is now given to Israel and his descendants with God’s promise of the nations and kings that will come as a result.

Verse 12. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.”

God is appearing to Jacob and restating His covenant promises to this grandson of Abraham (Genesis 17:1; 28:13–14; 35:9–11). After reminding Jacob that his name has been changed to Israel (Genesis 32:28), God has promised that nations and kings will come from him. Now the Lord confirms that His promises to give the land of Canaan to Abraham and Isaac belong to Jacob and his descendants, as well.

Jacob can rest assured that all God’s covenant promises to Abraham and Isaac are still in effect. They will continue to apply to his many sons and their offspring to follow. As with his ancestors, Jacob will live to see only some of these promises fulfilled in his lifetime. His descendants will see them realized entirely (Hebrews 11:12–16).

Verse 13. Then God went up from him in the place where he had spoken with him.

After responding to God’s renewed command (Genesis 35:1), Jacob arrived at the location where, twenty years before, he had a divine encounter (Genesis 28:10–12). God has reconfirmed all the covenant promises given to Abraham and Isaac (Genesis 17:1; 26:2–4). These now belong to Jacob and his descendants, as well (Genesis 28:13–15; 35:11–12). Part of that message is a reminder of Jacob’s new name: Israel (Genesis 32:28; 35:10).

His message delivered, God departs from Jacob in Bethel and goes “up.” His appearance to Jacob is not described in any detail (Genesis 35:9). This might have been a human form, or something more unusual. Whatever the case may be, the vision or presence is said to rise when it departs, as it did when God spoke with Abraham (Genesis 17:22).

In the following verses, Jacob will respond with worship (Genesis 35:14).

Verse 14. And Jacob set up a pillar in the place where he had spoken with him, a pillar of stone. He poured out a drink offering on it and poured oil on it.

God appeared to Jacob more than twenty years earlier (Genesis 28:10–12), as he fled from his brother Esau (Genesis 27:42). In that first meeting, the Lord promised Jacob he would share in the blessings given to his ancestors (Genesis 28:13–14). More recently, God encountered Jacob and changed his name to Israel (Genesis 32:28). When Jacob returned to the place of his first divine meeting (Genesis 35:1), God reminded Him of these events and confirmed those promises (Genesis 35:9–13).

Now Jacob follows his pattern of worship following an appearance from the Lord. This is similar to what he did when God first appeared to him in Bethel, as he was leaving the land of Canaan (Genesis 28:18). Jacob now builds a stone pillar in worship to God. Then he pours over it both a drink offering and oil. This is the first mention of a drink offering in the Old Testament. Similar acts of worship will later be included, in various forms, in the law of Moses given to Jacob’s descendants as instructions for worshiping God.

Verse 15. So Jacob called the name of the place where God had spoken with him Bethel.

Jacob responded to a renewed command from God (Genesis 35:1). That included burying his family’s idols (Genesis 35:4) and traveling to Bethel, where Jacob had once had a divine encounter with God (Genesis 28:10–12). There, God confirmed the covenant promises of Jacob’s ancestors are also his (Genesis 17:1; 26:2–4; 28:13–15; 35:11–12). In response, Jacob erected a pillar as a monument, and poured drink and oil offerings on it (Genesis 35:14).

Here, Jacob reconfirms the name of this very special place. This is where God has appeared to him, twice. It is appropriate to call it Bethel, meaning “house of God.”

Verse 16. Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor.

God appeared to Jacob at a place later named Bethel. This was as Jacob fled his furious brother (Genesis 27:42; 28:10–14). Decades later, God has once again met with Jacob to affirm all the covenant promises given to Abraham and Isaac are for him and his offspring, as well (Genesis 35:11–12). Included in that reminder is that fact that Jacob’s name has been changed to Israel (Genesis 32:28; 35:10).

Now the company leaves Bethel and begins to travel south toward the Ephrath region. This is the location of Bethlehem. Before they arrive, Jacob’s most loved wife Rachel (Genesis 29:30) goes into labor with her second son. Her first son, Joseph, was an answer to desperate prayer (Genesis 30:22–24). As part of her celebration, Rachel had asked God for another son. Whether she had other children—meaning daughters—between then and now, Scripture does not say.

This labor is difficult, likely made more so by the fact that it occurs during a period of travel. The Hebrew words used in this passage imply concepts such as “severe,” “harsh,” or even “fierce.” Before they can reach their destination, Jacob’s great blessing from God will be followed by tragic loss (Genesis 35:17–19).

Context Summary
Genesis 35:16–29 describes Jacob’s painful losses following God’s great blessing at Bethel. His beloved wife Rachel dies giving birth to his twelfth son, Benjamin. Jacob buries her and builds a stone pillar to mark her tomb. Next, his firstborn son, Reuben, defiles the family by sleeping with one of Jacob’s servant-wives. Though Jacob seems to do nothing, at first, Reuben will lose his birthright as a result. Finally, Jacob’s father Isaac dies at 180 years old. Jacob and Esau reunite to lay their father to rest at the family burial cave at Mamre. The rest of Genesis will explain how the people of Israel came to live in Egypt.

Verse 17. And when her labor was at its hardest, the midwife said to her, “Do not fear, for you have another son.”

Jacob’s most loved wife, Rachel (Genesis 29:30), has gone into labor. This happens while the large company is traveling south from Bethel toward the region of Bethlehem and Jerusalem. The Bible describes this as a difficult birth (Genesis 35:16), though we are not told exactly why. It’s possible that Rachel went into early labor, possibly due to some unmentioned health issue.

Rachel’s labor is difficult and life-threatening. The Hebrew words applied to her situation evoke something “fierce,” “harsh,” or “severe.” A curious detail is that the midwife can identify the baby’s sex during—not after—the worst part of this process. This could suggest something like a breech birth, where the baby is delivered feet-first. This timing might also suggest the midwife was performing a Caesarean, or “C-section,” where the infant is cut from the mother’s womb. Despite popular misunderstanding, this process was not named for the Roman ruler Julius Caesar; it was a last-resort method for thousands of years prior. In the ancient world, a c-section was a last-ditch effort to save the baby of a dying woman, as the “surgery” itself was always fatal.

Lacking more information, we can only speculate as to a medical cause. The only meaningful details preserved are that the process was extremely difficult, and ultimately fatal for Rachel (Genesis 35:18–19).

The midwife delivering the baby attempts to encourage Rachel with the news that she has given birth to a long-awaited second son. The name of Rachel’s first son, Joseph, was a prayer for another son (Genesis 30:24). Now that prayer has been answered. It’s possible that Rachel has given birth to daughters, as well, though we don’t know for sure.

Verse 18. And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin.

Rachel was the woman Jacob desperately loved and worked hard for, though he was tricked into also marrying her sister, Leah (Genesis 29:30). After years of being barren, Rachel finally gave birth to a son, who she named Joseph (Genesis 30:24). That name, itself, was a prayer for more sons. Whether or not Rachel gave birth to any daughters after Joseph, Scripture does not say. Years later, as Jacob’s family relocates, Rachel goes into a state of extremely intense, difficult labor. The midwife is able to reassure Rachel that she’s just had another son (Genesis 35:16–17).

Sadly, the birth of this boy will end Rachel’s life. With her dying breath, she imparts a name on the boy: Ben-oni, which most likely means “son of my sorrow” or “son of my pain.” Jacob rejects this name, choosing instead the name Binyāmin’, transliterated in English as Benjamin, meaning “son of the right hand.” The exact reason why Jacob rejects his wife’s dying words is not stated. Perhaps he didn’t wish to leave the reference to sorrow in his son’s name.

Verse 19. So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem),

Scripture is exceedingly brief in this section. No explanation is given of how Jacob reacted to Rachel’s death (Genesis 35:16–18). Given his great love for her (Genesis 29:20), it’s reasonable to assume this was especially devastating. The trauma of her passing may have contributed to Jacob’s excessive favoritism towards Rachel’s other son, Joseph (Genesis 37:3).

Rachel is buried along the road to Ephrath, the region where Bethlehem would be later (Ruth 1:2; Micah 5:2). This situates the birth of Benjamin near Bethlehem and Jerusalem, a region his descendants would later come to possess (Joshua 18:21–28). It also helps to explain Matthew’s reference to Rachel when depicting Herod’s slaughter of infants from that area (Matthew 2:16–18). Matthew, in turn, was citing the words of the prophet Jeremiah (Jeremiah 31:15).

Verse 20. and Jacob set up a pillar over her tomb. It is the pillar of Rachel ‘s tomb, which is there to this day.

Jacob fell deeply in love with Rachel (Genesis 29:20) and worked hard to become her husband. Her death in childbirth would have been especially crushing (Genesis 35:16–19). In memory, Jacob builds a stone pillar over her tomb. Previously, Jacob has built stone pillars to mark places where God appeared to him (Genesis 28:18–19) and to mark his agreement with Laban, Rebekah’s father (Genesis 31:44–49). Now he marks the place where his most loved wife (Genesis 29:30) has died.

When the Bible uses the phrase that something is “there to this day,” it refers to the time that the passage was physically written down. These words would have been recorded, originally, by Moses. He likely recorded them while Israel was traveling in the wilderness after the exodus from Egypt. This would have been several hundred years later (Exodus 12:41), making the survival of such a monument especially noteworthy. Having said that, the location of Rachel’s tomb remained a well-known landmark for many years. It is referred to as a specific place both by Samuel (1 Samuel 10:2) and Jeremiah (Jeremiah 31:15).

Verse 21. Israel journeyed on and pitched his tent beyond the tower of Eder.

This is the first time Scripture directly uses the name Israel for the man born as Jacob (Genesis 35:10). The two names will alternate throughout the rest of the Bible. His birth name of Ya’aqōb can suggest someone who “usurps,” or steals the benefits of others. This is exactly what he did to his older twin, Esau (Genesis 25:25–26; 27:30–35). After a divine encounter with God, Jacob is given the name Yisrā’ēl, noting his struggling with both men and with the Lord (Genesis 32:28).

Jacob’s beloved wife, Rachel, has recently died in childbirth (Genesis 35:16–20). The family was on their way from Bethel to the region of Ephrath (Genesis 35:1). Now they move on and set up camp at a location called Migdal-‘ēder. This Hebrew phrase literally means “tower of the flock.” It might have been an actual, literal watchtower meant to better observe the shepherds in the region. Or, this is simply the same given to that area. An exact location is unknown, though it’s somewhere between Bethlehem (Genesis 35:19) and Hebron (Genesis 35:27).

Verse 22. While Israel lived in that land, Reuben went and lay with Bilhah his father ‘s concubine. And Israel heard of it. Now the sons of Jacob were twelve.

This is only the second time Scripture directly refers to Israel by that name (Genesis 35:21). This person is Jacob, given a new name after an encounter with God (Genesis 32:28; 35:10).

Scripture sometimes provides details of little interest to modern readers. In other passages, there is an almost frustrating lack of explanation. It’s possible some events are given limited detail for the sake of decency. For example, no particulars are given on what happened to Noah (Genesis 9:20–24) that invited such a strong reaction (Genesis 9:25–27). A similar approach seems to be used here. Neither background nor fine points are provided. All we are told is that Reuben had sexual relations with the servant of Rachel, Bilhah, who was a servant-wife of his own father (Genesis 30:1–4).

Because of the lack of details, we’re not sure why, in what way, or how often this happened. We’re not even sure it was consensual. Scholars suggest several possible motives for Reuben to sleep with—or possibly rape—his father’s concubine Bilhah. Reuben is the oldest of Jacob’s 12 sons, born to Leah, the wife Jacob famously failed to love. This may have been an act of revenge, degrading the servant of Jacob’s most loved wife Rachel (Genesis 29:30). A more likely explanation is that Reuben was trying to exert authority over his father. In the pagan views of the time, concubines and wives were passed down from king to king (2 Samuel 16:22). Reuben may have made a clumsy attempt to declare himself the new head of the clan.

Also missing from Scripture is any reaction from Jacob, at the time Reuben’s crime is revealed. We’re simply told that Jacob heard about it. When blessings and birthrights are handed down, Reuben will suffer for his sin (Genesis 49:4; 1 Chronicles 5:1). For now, this non-reaction falls very close to Jacob’s lack of response to the news that Dinah had been raped by Shechem (Genesis 34:5). Jacob seems to simply fail to act in any meaningful way. Some interpret this as controlled dignity. Others see it as weakness. It’s possible his fearful passiveness created a power vacuum; lack of leadership would motivate Reuben’s aggressive attempt to declare his own power.

Later in Israel’s history, God will greatly enhance the stigma of incest of any kind, including that between a son and his father’s wife: forbidden and even punishable by death (Leviticus 20:11). Though little seems to come from it in the near term, Jacob will not forget. On his deathbed he will remove from Reuben the birthright as the oldest son for this bold sin (Genesis 49:2–3).

The reference to Jacob’s sons begins a reminder of their names, beginning in the next verse (Genesis 35:23).

Verse 23. The sons of Leah: Reuben (Jacob ‘s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun.

The previous verse concludes with a statement that Jacob—named Israel by God (Genesis 32:28; 35:10)—had 12 sons. This and the following verses (Genesis 35:24–26) list those sons according to their birth mothers. Jacob intended only to marry Rachel, but was tricked by her father into also marrying her sister, Leah (Genesis 29:25–28). The rivalry between the sisters played out, in part, in bearing children (Genesis 29:30–31). This included enlisting their servants as concubines. The children born to Leah’s servant, Zilpah (Genesis 35:26), would have been considered Leah’s from a legal standpoint.

The sons of Jacob’s unloved wife, Leah (Genesis 29:30–31) include, in order, Reuben (Genesis 29:32), Simeon (Genesis 29:33), Levi (Genesis 29:34), Judah (Genesis 29:35), Issachar (Genesis 30:17–18), and Zebulun (Genesis 30:19–20). These will become 6 of the 12 storied tribes of Israel.

It’s all but certain these women had other children, but only the sons of Jacob are noted here. Dinah is also a child of Leah, only mentioned by name due to her abuse by a local prince (Genesis 30:21; 34:1).

Verse 24. The sons of Rachel: Joseph and Benjamin.

This section of verses lists the 12 sons of Jacob according to their birth mothers. Though Jacob only pursued Rachel, he was cheated by her father and tricked into also marrying her sister, Leah (Genesis 29:25–28). The bitterness of that arrangement became a rivalry (Genesis 29:30–31). This sharpened to the point the two sisters brought their servants into the marriage as surrogates. Children born to Rachel’s servant, Bilhah, would have legally been considered hers (Genesis 35:25).

The sons of Jacob’s most loved and recently deceased wife Rachel (Genesis 35:16–20) are Joseph (Genesis 30:23–24) and Benjamin (Genesis 35:18). Joseph will quickly come to be revealed as Jacob’s most loved son. The following section of Genesis will focus mostly on his story. Benjamin is now the baby of the family, and Jacob’s last link to Rachel (Genesis 42:4).

Since the sons become the patriarchs of the nation of Israel, only they are noted by name. Other than Dinah (Genesis 30:21; 34:1), any daughters borne by these women are left unmentioned.

Verse 25. The sons of Bilhah, Rachel ‘s servant: Dan and Naphtali.

The 12 sons of Jacob are listed in this passage, according to their birth mothers. A rivalry broke out between Jacob’s two wives, Rachel and Leah. This started when Jacob was tricked by their father into marrying them both (Genesis 29:25–28). Their bitterness (Genesis 29:30–31) carried over into an almost-blatant competition to bear more children. This led both women to bring their servants into the marriage as surrogates. Bilhah was Rachel’s personal servant, given to her by her father Laban (Genesis 29:29). The children of Bilhah, therefore, would have been legally considered Rachel’s.

Bilhah’s two sons include Dan (Genesis 30:5–6) and Naphtali (Genesis 30:7–8).

Any daughters conceived by these women are left unmentioned, as the focus is on the future patriarchs of the nation of Israel. Only Dinah, a daughter of Leah, is noted by name due to her tragic story (Genesis 30:21; 34:1).

Verse 26. The sons of Zilpah, Leah ‘s servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram.

In this passage, all of Jacob’s sons are recorded, grouped by their birth mother. Zilpah was Leah’s personal servant, given to her by her father Laban (Genesis 29:24). Leah married Jacob only because her father, Laban, tricked Jacob, who wanted to marry Rachel (Genesis 29:25–28). Jacob’s lack of affection for Leah led to a rivalry with Rachel (Genesis 29:30–31). This expressed itself, in part, in a competition about bearing his children. As Rachel did with her servant, Leah brought Zilpah into the marriage as a servant-wife to bear sons on her behalf. According to legal customs of the times, these would have been considered Leah’s children.

In this way, Zilpah bore Gad (Genesis 30:11) and Asher (Genesis 30:13).

Aside from Benjamin, recently born to Rachel in the Promised Land of Canaan, Jacob’s other 11 sons were all born when he lived and worked with his uncle and father-in-law, Laban, in Paddan-aram.

The list of sons is now complete; Jacob will have no others in this generation. These 12 will begin to fulfill God’s promise to grow into multiple nations as they go on to have sons and grandsons of their own.

Verse 27. And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned.

Jacob and his company, including family and servants, have come from Bethel, after being called away from Shechem by God (Genesis 33:19; 35:1, 21). Their new location is the same as their family burial plot. This was acquired by Abraham when his wife Sarah died (Genesis 23:2–4). It is one of the places both Abraham (Genesis 13:18) and Isaac had lived in the Promised Land of Canaan.

No further details are given other than that Jacob has come to the place where his father still lived. We’re not sure if Jacob had spoken with Isaac, at all, since he fled from his brother Esau (Genesis 27:42). No mention is made of Jacob’s mother, Rebekah, who most likely died in the time Jacob was gone (Genesis 49:31).

Verse 28.Now the days of Isaac were 180 years.

Isaac lives a good, long life, reaching 180 years of age. His father Abraham had also reached a considerable number of years (Genesis 25:7). Their lifespans serve as evidence of God’s blessing, a part of His covenant promise to bless them (Genesis 17:1–8; 26:3–5). That covenant blessing was not entirely fulfilled in their lifetimes, but they both lived to see it partly completed, and carried on to the next generation (Hebrews 11:13–16).

No report is given of Rebekah’s death. She was Jacob’s mother, and was last depicted in Genesis when he fled from his murderous brother (Genesis 27:42–45). The general assumption is that Rebekah died before Jacob and his family returned to the land of Canaan.

Verse 29. And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.

Isaac dies at 180 years of age, “old and full of days.” Something similar was said of his father Abraham when he died at 175 (Genesis 25:7). Isaac is buried in the family burial tomb at Mamre (Genesis 23:2–4; 35:27), by his twin sons Jacob and Esau (Genesis 25:23–28). This may be the first time Jacob and Esau have reunited since the resolution of their conflict when Jacob first re-entered the land of Canaan (Genesis 33:1–4). A similar reunion took place in the previous generation when Isaac and his half-brother Ishmael joined to bury Abraham in the same cave (Genesis 25:9).

The death and burial of Isaac closes out this section of the book of Genesis. This portion is known as the “generations of Isaac” (Genesis 25:19). Previous sections were also named by the family patriarch involved (Genesis 6:9; 11:27). The following chapter will briefly explain the lineage of Esau (Genesis 36:1), much as an earlier passage did for Ishmael (Genesis 25:12), as they were not the ones to carry the line of God’s chosen people. After this will come the final portion of Genesis, which explains the fate of Jacob’s line (Genesis 37:2). A large part of this story will revolve around Jacob’s favorite son (Genesis 37:3), Joseph (Genesis 30:22–24).

End of Chapter 35.

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