Ծննդոց / Genesis - 35 |

Text:
< PreviousԾննդոց - 35 Genesis - 35Next >


jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
God commands Jacob to go to Beth-el, (1–5)
He puts away idols from his family. Jacob builds an altar, Death of Deborah, (6–15)
God blesses Jacob. Death of Rachel. (16–20)
Reuben's crime, The death of Isaac. (21–29.)

In this chapter we have three communions and three funerals. I. Three communions between God and Jacob. 1. God ordered Jacob to Beth-el; and, in obedience to that order, he purged his house of idols, and prepared for that journey, ver. 1-5. 2. Jacob built an altar at Beth-el, to the honour of God that had appeared to him, and in performance of his vow, ver. 6, 7. 3. God appeared to him again, and confirmed the change of his name and covenant with him (ver. 9-13), of which appearance Jacob made a grateful acknowledgment, ver. 14, 15. II. Three funerals. 1. Deborah's, ver. 8. 2. Rachel's, ver. 16-20. 3. Isaac's, ver. 27-29. Here is also Reuben's incest (ver. 22), and an account of Jacob's sons, ver. 23-26.
Adam Clarke: Commentary on the Bible - 1831
Jacob is commanded of God to go to Beth-el, and to build an altar there, Gen 35:1. His exhortation to his family to put away all strange gods, etc., Gen 35:2, Gen 35:3. They deliver them all up, and Jacob hides them in the earth, Gen 35:4. They commence their journey, Gen 35:5; come to Luz, Gen 35:6; build there the altar El-beth-el, Gen 35:7. Burial place of Deborah, Rebekah's nurse, Gen 35:8. God appears again unto Jacob, Gen 35:9. Blesses him and renews the promises, Gen 35:10-13. To commemorate this manifestation of God, Jacob sets up a pillar, and calls the place Beth-el, Gen 35:14, Gen 35:15. They journey to Ephrath, where Rachel, after hard labor, is delivered of Benjamin, and dies, Gen 35:16-19. Jacob sets up a pillar on her grave, Gen 35:20. They journey to Edar, Gen 35:21. While at this place, Reuben defiles his father's bed, Gen 35:22. Account of the children of Jacob, according to the mothers, Gen 35:23-26. Jacob comes to Mamre to his father Isaac, who was probably then in the one hundred and fifty-eighth year of his age, Gen 35:27. Isaac dies, and is buried by his sons Esau and Jacob, Gen 35:29.
Albert Barnes: Notes on the Bible - 1834
- The Death of Isaac
8. דברה deborâ h, Deborah, "bee." בּכוּת אלּון 'alô n-bā kû t, Allon-bakuth, "oak of weeping."
16. כברה kı̂ brâ h, "length stretch." A certain but unknown distance, a stadium or furlong (Josephus) a hippodrome (Septuagint) which was somewhat longer, a mile (Kimchi). אפרת 'ephrâ th, Ephrath, "fruitful or ashy."
18. בן־אוני ben-'ô nı̂ y, Ben-oni, "son of my pain." בנימין bı̂ nyā mı̂ yn, Binjamin, "son of the right hand."
19. לחם בית bē yt-lechem, Beth-lechem, "house of bread."
21. עדר ‛ ě der, 'Eder, "flock, fold."
This chapter contains the return of Jacob to his father's house, and then appends the death of Isaac.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 35:1, God commands Jacob to go to Bethel; Gen 35:2, He purges his house of idols; Gen 35:6, He builds an altar at Bethel; Gen 35:8, Deborah dies at Allon-bachuth; Gen 35:9, God blesses Jacob at Bethel; Gen 35:16, Rachel travails of Benjamin, and dies in the way to Edar; Gen 35:22, Reuben lies with Bilhah; Gen 35:23, The sons of Jacob; Gen 35:27, Jacob comes to Isaac at Hebron; Gen 35:28, The age, death, and burial of Isaac.
John Gill
INTRODUCTION TO GENESIS 35
This chapter gives an account of Jacob's going to Bethel, and building an altar there by the order and direction of God, Gen 35:1, where Deborah, Rebekah's nurse, died and was buried, Gen 35:8, and where God appeared to Jacob, confirmed the new name of Israel he had given him, and renewed to him the promises of the multiplication of his seed, and of their inheriting the land of Canaan, Gen 35:9; all which is gratefully acknowledged by Jacob, who erected a pillar in the place, and called it Bethel, in memory of God's gracious appearance to him there, Gen 35:14; from hence he journeyed towards his father's house, and on the way Rachel his wife fell in travail, and bore him a son, and died, and was buried near Ephrath, Gen 35:16; near this place Reuben committed incest with Bilhah, Gen 35:22, and the names of the twelve sons of Jacob are given, Gen 35:23; and the chapter is closed with an account of Jacob's arrival at his father's house, of the death of Isaac, and of his burial at the direction of his two sons, Gen 35:27.
35:135:1: Եւ ասէ Աստուած ցՅակոբ. Արի ա՛նց ՚ի տեղին ՚ի Բեթէլ. եւ անդ բնակեսցես. եւ արասցես անդ սեղա՛ն Աստուծոյ որ երեւեցաւն քեզ ՚ի փախչելն քո յերեսաց Եսաւայ եղբօր քոյ[319]։ [319] Ոմանք. Արի՛ եւ ել ՚ի տեղին ՚ի Բեթէլ։
1 Աստուած ասաց Յակոբին. «Վե՛ր կաց գնա՛ բնակավայրդ՝ Բեթէլ, բնակուի՛ր այդ վայրում եւ այնտեղ զոհասեղան կառուցի՛ր Աստծուն, որ երեւաց քեզ քո եղբայր Եսաւից փախչելու ժամանակ»:
35 Աստուած ըսաւ Յակոբին. «Ելի՛ր վեր, դէպի Բեթէլ գնա՛ ու հոն բնակէ եւ հոն սեղան մը շինէ Աստուծոյ, որ քեզի երեւցաւ քու եղբօրդ Եսաւին երեսէն փախած ատենդ»։
Եւ ասէ Աստուած ցՅակոբ. Արի ել [489]ի տեղին ի Բեթէլ, եւ անդ բնակեսցես, եւ արասցես անդ սեղան Աստուծոյ որ երեւեցաւն քեզ ի փախչելն քո յերեսաց Եսաւայ եղբօր քո:

35:1: Եւ ասէ Աստուած ցՅակոբ. Արի ա՛նց ՚ի տեղին ՚ի Բեթէլ. եւ անդ բնակեսցես. եւ արասցես անդ սեղա՛ն Աստուծոյ որ երեւեցաւն քեզ ՚ի փախչելն քո յերեսաց Եսաւայ եղբօր քոյ[319]։
[319] Ոմանք. Արի՛ եւ ել ՚ի տեղին ՚ի Բեթէլ։
1 Աստուած ասաց Յակոբին. «Վե՛ր կաց գնա՛ բնակավայրդ՝ Բեթէլ, բնակուի՛ր այդ վայրում եւ այնտեղ զոհասեղան կառուցի՛ր Աստծուն, որ երեւաց քեզ քո եղբայր Եսաւից փախչելու ժամանակ»:
35 Աստուած ըսաւ Յակոբին. «Ելի՛ր վեր, դէպի Բեթէլ գնա՛ ու հոն բնակէ եւ հոն սեղան մը շինէ Աստուծոյ, որ քեզի երեւցաւ քու եղբօրդ Եսաւին երեսէն փախած ատենդ»։
zohrab-1805▾ eastern-1994▾ western am▾
35:11: Бог сказал Иакову: встань, пойди в Вефиль и живи там, и устрой там жертвенник Богу, явившемуся тебе, когда ты бежал от лица Исава, брата твоего.
35:1 εἶπεν επω say; speak δὲ δε though; while ὁ ο the θεὸς θεος God πρὸς προς to; toward Ιακωβ ιακωβ Iakōb; Iakov ἀναστὰς ανιστημι stand up; resurrect ἀνάβηθι αναβαινω step up; ascend εἰς εις into; for τὸν ο the τόπον τοπος place; locality Βαιθηλ βαιθηλ and; even οἴκει οικεω dwell ἐκεῖ εκει there καὶ και and; even ποίησον ποιεω do; make ἐκεῖ εκει there θυσιαστήριον θυσιαστηριον altar τῷ ο the θεῷ θεος God τῷ ο the ὀφθέντι οπτανομαι see σοι σοι you ἐν εν in τῷ ο the ἀποδιδράσκειν αποδιδρασκω you ἀπὸ απο from; away προσώπου προσωπον face; ahead of Ησαυ ησαυ Ēsau; Isav τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your
35:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob ק֛וּם qˈûm קום arise עֲלֵ֥ה ʕᵃlˌē עלה ascend בֵֽית־אֵ֖ל vˈêṯ-ʔˌēl בֵּית אֵל Bethel וְ wᵊ וְ and שֶׁב־ šev- ישׁב sit שָׁ֑ם šˈām שָׁם there וַ wa וְ and עֲשֵׂה־ ʕᵃśē- עשׂה make שָׁ֣ם šˈām שָׁם there מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar לָ lā לְ to † הַ the אֵל֙ ʔˌēl אֵל god הַ ha הַ the נִּרְאֶ֣ה nnirʔˈeh ראה see אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to בְּ bᵊ בְּ in בָרְחֲךָ֔ vorḥᵃḵˈā ברח run away מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
35:1. interea locutus est Deus ad Iacob surge et ascende Bethel et habita ibi facque altare Deo qui apparuit tibi quando fugiebas Esau fratrem tuumIn the mean time God said to Jacob: Arise and go up to Bethel, and dwell there, and make there an altar to God, who appeared to thee when thou didst flee from Esau, thy brother.
1. 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.
35:1. About this time, God said to Jacob, “Arise and go up to Bethel, and live there, and make an altar to God, who appeared to you when you fled from your brother Esau.”
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:

1: Бог сказал Иакову: встань, пойди в Вефиль и живи там, и устрой там жертвенник Богу, явившемуся тебе, когда ты бежал от лица Исава, брата твоего.
35:1
εἶπεν επω say; speak
δὲ δε though; while
ο the
θεὸς θεος God
πρὸς προς to; toward
Ιακωβ ιακωβ Iakōb; Iakov
ἀναστὰς ανιστημι stand up; resurrect
ἀνάβηθι αναβαινω step up; ascend
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
Βαιθηλ βαιθηλ and; even
οἴκει οικεω dwell
ἐκεῖ εκει there
καὶ και and; even
ποίησον ποιεω do; make
ἐκεῖ εκει there
θυσιαστήριον θυσιαστηριον altar
τῷ ο the
θεῷ θεος God
τῷ ο the
ὀφθέντι οπτανομαι see
σοι σοι you
ἐν εν in
τῷ ο the
ἀποδιδράσκειν αποδιδρασκω you
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Ησαυ ησαυ Ēsau; Isav
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
35:1
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
ק֛וּם qˈûm קום arise
עֲלֵ֥ה ʕᵃlˌē עלה ascend
בֵֽית־אֵ֖ל vˈêṯ-ʔˌēl בֵּית אֵל Bethel
וְ wᵊ וְ and
שֶׁב־ šev- ישׁב sit
שָׁ֑ם šˈām שָׁם there
וַ wa וְ and
עֲשֵׂה־ ʕᵃśē- עשׂה make
שָׁ֣ם šˈām שָׁם there
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
לָ לְ to
הַ the
אֵל֙ ʔˌēl אֵל god
הַ ha הַ the
נִּרְאֶ֣ה nnirʔˈeh ראה see
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
בְּ bᵊ בְּ in
בָרְחֲךָ֔ vorḥᵃḵˈā ברח run away
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau
אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
35:1. interea locutus est Deus ad Iacob surge et ascende Bethel et habita ibi facque altare Deo qui apparuit tibi quando fugiebas Esau fratrem tuum
In the mean time God said to Jacob: Arise and go up to Bethel, and dwell there, and make there an altar to God, who appeared to thee when thou didst flee from Esau, thy brother.
35:1. About this time, God said to Jacob, “Arise and go up to Bethel, and live there, and make an altar to God, who appeared to you when you fled from your brother Esau.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Кровавое дело Симеона и Левия в Сихеме делало небезопасным дальнейшее пребывание семьи Иакова в окрестностях Сихема (ср. ст. 3). Притом целью путешествия Иакова из Харрана был Вефиль (28:19; 31:13), которого Иаков все еще не достиг, несмотря на десятилетнее уже пребывание его в Палестине. Посему Бог дает ему повеление идти в Вефиль, которое одновременно было и одобрением и напоминанием.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-5: Jacob Summoned to Bethel; Jacob's Journeys towards Bethel.B. C. 1732.
1 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. 2 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: 3 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. 4 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. 5 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.
Here, I. God reminds Jacob of his vow at Beth-el, and sends him thither to perform it, v. 1. Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, ch. xxviii. 22. God had performed his part of the bargain, and had given Jacob more than bread to eat and raiment to put on--he had got an estate, and had become two bands; but, it should seem, he had forgotten his vow, or at least had too long deferred the performance of it. Seven or eight years it was now since he came to Canaan; he had purchased ground there, and had built an altar in remembrance of God's last appearance to him when he called him Israel (ch. xxxiii. 19, 20); but still Beth-el is forgotten. Note, Time is apt to wear out the sense of mercies and the impressions made upon us by them; it should not be so, but so it is. God had exercised Jacob with a very sore affliction in his family (ch. xxxiv.), to see if this would bring his vow to his remembrance, and put him upon the performance of it, but it had not this effect; therefore God comes himself and puts him in mind of it: Arise, go to Beth-el. Note, 1. As many as God loves he will remind of neglected duties, one way or other, by conscience or by providences. 2. When we have vowed a vow to God, it is best not to defer the payment of it (Eccles. v. 4), yet better late than never. God bade him go to Beth-el and dwell there, that is, not only go himself, but take his family with him, that they might join with him in his devotions. Note, In Beth-el, the house of God, we should desire to dwell, Ps. xxvii. 4. That should be our home, not our inn. God reminds him not expressly of his vow, but of the occasion of it: When thou fleddest from the face of Esau. Note, The remembrance of former afflictions should bring to mind the workings of our souls under them, Ps. lxvi. 13, 14.
II. Jacob commands his household to prepare for this solemnity; not only for the journey and remove, but for the religious services that were to be performed, v. 2, 3. Note, 1. Before solemn ordinances, there must be solemn preparation. Wash you, make you clean, and then come, and let us reason together, Isa. i. 16-18. 2. Masters of families should use their authority for the promoting of religion in their families. Not only we, but our houses also, should serve the Lord, Josh. xxiv. 15. Observe the commands he gives his household, like Abraham, ch. xviii. 19. (1.) They must put away the strange gods. Strange gods in Jacob's family! Strange things indeed! Could such a family, that was taught the good knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftener, connive at them? Doubtless this was his infirmity. Note, Those that are good themselves cannot always have those about them so good as they should be. In those families where there is a face of religion, and an altar to God, yet many times there is much amiss, and more strange gods than one would suspect. In Jacob's family, Rachel had her teraphim, which, it is to be feared, she secretly made some superstitious use of. The captives of Shechem brought their gods along with them, and perhaps Jacob's sons took some with the plunder. However they came by them, now they must put them away. (2.) They must be clean, and change their garments; they must observe a due decorum, and make the best appearance they could. Simeon and Levi had their hands full of blood, it concerned them particularly to wash, and to put off their garments that were so stained. These were but ceremonies, signifying the purification and change of the heart. What are clean clothes, and new clothes, without a clean heart, and a new heart? Dr. Lightfoot, by their being clean, or washing themselves, understands Jacob's admission of the proselytes of Shechem and Syria into his religion by baptism, because circumcision had become odious. 3. They must go with him to Beth-el, v. 3. Note, Masters of families, when they go up to the house of God, should bring their families with them.
III. His family surrendered all they had that was idolatrous or superstitious, v. 4. Perhaps, if Jacob had called for them sooner, they would sooner have parted with them, being convicted by their own consciences of the vanity of them. Note, Sometimes attempts for reformation succeed better than one could have expected, and people are not so obstinate against them as we feared. Jacob's servants, and even the retainers of his family, gave him all the strange gods, and the ear-rings they wore, either as charms or to the honour of their gods; they parted with all. Note, Reformation is not sincere if it be not universal. We hope they parted with them cheerfully, and without reluctance, as Ephraim did, when he said, What have I to do any more with idols? (Hos. xiv. 8), or that people that said to their idols, Get you hence, Isa. xxx. 22. Jacob took care to bury their images, we may suppose in some place unknown to them, that they might not afterwards find them and return to them. Note, We must be wholly separated from our sins, as we are from those that are dead and buried out of our sight, cast them to the moles and the bats, Isa. ii. 20.
IV. He removes without molestation from Shechem to Bethel, v. 5. The terror of God was upon the cities. Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites, yet they were so restrained by a divine power that they could not take this fair opportunity, which now offered itself, when they were upon their march, to avenge their neighbours' quarrel. Note, The way of duty is the way of safety. While there was sin in Jacob's house, he was afraid of his neighbours; but now that the strange gods were put away, and they were all going together to Bethel, his neighbours were afraid of him. When we are about God's work, we are under special protection. God is with us, while we are with him; and, if he be for us, who can be against us? See Exod. xxxiv. 24, No man shall desire thy land, when thou goest up to appear before the Lord. God governs the world more by secret terrors on men's minds than we are aware of.
Adam Clarke: Commentary on the Bible - 1831
35:1: Arise, go up to Beth-el - The transaction that had lately taken place rendered it unsafe for Jacob to dwell any longer at the city of Shechem; and it seems that while he was reflecting on the horrible act of Simeon and Levi, and not knowing what to do, God graciously appeared to him, and commanded him to go up to Beth-el, build an altar there, and thus perform the vow he had made, Gen 28:20, Gen 28:22.
Albert Barnes: Notes on the Bible - 1834
35:1-8
Jacob returns to Bethel. "And God said unto Jacob." He receives the direction from God. He had now been six years lingering in Sukkoth and Sleekem. There may have been some contact between him and his father's house during this interval. The presence of Deborah, Rebekah's nurse, in his family, is a plain intimation of this. But Jacob seems to have turned aside to Shekem, either to visit the spot where Abraham first erected an altar to the Lord, or to seek pasture for his numerous flocks. "Arise, go up to Bethel, and dwell there." In his perplexity and terror the Lord comes to his aid. He reminds him of his former appearance to him at that place, and directs him to erect an altar there. This was Abraham's second resting-place in the land. He who had there appeared to Jacob as the Yahweh, the God of Abraham and Isaac, is now described as (house of El), the Mighty One, probably in allusion to Bethel (house of El), which contains this name, and was at that time applied by Jacob himself to the place. "His house;" his wives and children. "All that were with him;" his men-servants and maid-servants.
The strange gods, belonging to the stranger or the strange land. These include the teraphim, which Rachel had secreted, and the rings which were worn as amulets or charms. Be clean; cleanse the body, in token of the cleaning of your souls. Change your garments; put on your best attire, befitting the holy occasion. The God, in contradistinction to the strange gods already mentioned. Hid them; buried them. "The oak which was by Shekem." This may have been the oak of Moreh, under which Abraham pitched his tent Gen 12:6. The terror of God; a dread awakened in their breast by some indication of the divine presence being with Jacob. The patriarch seems to have retained possession of the land he had purchased and gained by conquest, in this place. His flocks are found there very shortly after this time Gen 37:12, he alludes to it, and disposes of it in his interview with Joseph and his sons Gen 48:22, and his well is there to this day.
"Luz, which is in the land of Kenaan." This seems at first sight to intimate that there was a Luz elsewhere, and to have been added by the Rev_ising prophet to determine the place here intended. Luz means an almond tree, and may have designated many a place. But the reader of Genesis could have needed no such intimation, as Jacob is clearly in the land of Kenaan, going from Shekem to Hebron. It seems rather to call attention again Gen 33:18 to the fact that Jacob has returned from Padan-aram to the land of promise. The name Luz still recurs, as the almond tree may still be flourishing. "And he built there an altar, and called the place El-beth-el." Thus has Jacob obeyed the command of God, and begun the payment of the vow he made twenty-six years before at this place Gen 38:20-22. "There God Rev_ealed himself unto him." The verb here נגלוּ nı̂ glû is plural in the Masoretic Hebrew, and so it was in the copy of Onkelos. The Samaritan Pentateuch and the Septuagint have the singular. The reading is therefore, various. The original was probably singular, and may have been so even with its present letters. If not, this is one of the few instances in which Elohim is construed grammatically with a plural verb. Deborah dies in the family in which she began life. She is buried under "the well-known oak" at Bethel. Jacob drops a natural tear of sorrow over the grave of this faithful servant, and hence, the oak is called the oak of weeping. It is probable that Rebekah was already dead, since otherwise we should not expect to find Deborah transferred to Jacob's household. She may not have lived to see her favorite son on his return.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:1: God said: Gen 22:14; Deu 32:36; Psa 46:1, Psa 91:15
Bethel: Gen 35:7, Gen 12:8, Gen 13:3, Gen 13:4, Gen 28:10-22, Gen 31:3, Gen 31:13; Psa 47:4; Ecc 5:4-6; Hos 12:4; Nah 1:15
when thou: Gen 16:8, Gen 27:41-45; Exo 2:15
Carl Friedrich Keil and Franz Delitzsch
35:1
Journey to Bethel. - Jacob had allowed ten years to pass since his return from Mesopotamia, without performing the vow which he made at Bethel when fleeing from Esau (Gen 28:20.), although he had recalled it to mind when resolving to return (Gen 31:13), and had also erected an altar in Shechem to the "God of Israel" (Gen 33:20). He was now directed by God (Gen 35:1) to go to Bethel, and there build an altar to the God who had appeared to him on his flight from Esau. This command stirred him up to perform what had been neglected, viz., to put away from his house the strange gods, which he had tolerated in weak consideration for his wives, and which had no doubt occasioned the long neglect, and to pay to God the vow that he had made in the day of his trouble. He therefore commanded his house (Gen 35:2, Gen 35:3), i.e., his wives and children, and "all that were with him," i.e., his men and maid-servants, to put away the strange gods, to purify themselves, and wash their clothes. He also buried "all the strange gods," i.e., Rachel's teraphim (Gen 31:19), and whatever other idols there were, with the earrings which were worn as amulets and charms, "under the terebinth at Shechem," probably the very tree under which Abraham once pitched his tent (Gen 12:6), and which was regarded as a sacred place in Joshua's time (vid., Josh 24:26, though the pointing is אלּה there). The burial of the idols was followed by purification through the washing of the body, as a sign of the purification of the heart from the defilement of idolatry, and by the putting on of clean and festal clothes, as a symbol of the sanctification and elevation of the heart to the Lord (Josh 24:23). This decided turning to the Lord was immediately followed by the blessing of God. When they left Shechem a "terror of God," i.e., a supernatural terror, "came upon the cities round about," so that they did not venture to pursue the sons of Jacob on account of the cruelty of Simeon and Levi (Gen 35:5). Having safely arrived in Bethel, Jacob built an altar, which he called El Bethel (God of Bethel) in remembrance of the manifestation of God on His flight from Esau.
Geneva 1599
35:1 And (a) God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.
(a) God is ever at hand to comfort his people in their troubles.
John Gill
35:1 And God said unto Jacob,.... When he was in great distress, on account of the slaughter of the Shechemites by his sons, not knowing what step to take, or course to steer for the safety of him and his family; then God, for his comfort and direction, appeared and spoke to him, either in a dream or vision, or by an impulse on his mind, or by an articulate voice: perhaps this was the Son of God, the second Person, who might appear in an human form, as he often did; since he afterwards speaks of God as of another divine Person, distinct from him, even his divine Father:
arise, go up to Bethel, and dwell there; which is said to be twenty eight miles from Shechem (r); hither he is bid to go in haste, and where, it is suggested, he would be safe, and where it would be right and proper for him to dwell awhile:
and make there an altar to God; and offer sacrifice to him, praise him for salvation and deliverance wrought, pray to him for present and future mercies that were needful, and pay the vows he had there made, even to that God:
that appeared unto thee when thou fleddest from the face of Esau thy brother; who, resenting his getting the birthright and blessing from him, threatened to kill him; which obliged him to flee from his father's house, and go into Mesopotamia, and in his way thither God appeared to him, at the place called by him from thence Bethel, and gave him many precious promises; and Jacob there made a solemn vow, that if God would be with him, and keep him, and give him food and raiment, and return him to his father's house, the pillar that was then and there set up should be God's house, as well as he should be his God. Jacob had now been nine or ten years in the land of Canaan, and had all done for him he desired, and much more abundantly, and yet had not been at Bethel to make good his vow, either through forgetfulness or neglect; and therefore, as Jarchi thinks, was chastised for it in the affair of Dinah; or rather, for one can hardly think so good a man could forget, or would wilfully neglect such a vow as this, that he wanted opportunity of going thither, or waited for a divine order, and now he had both, which he readily embraced.
(r) Bunting's Travels, p. 72.
John Wesley
35:1 Arise go to Bethel - Here God minds Jacob of his vow at Beth - el, and sends him thither to perform it, Jacob had said in the day of his distress, If I come again in peace, this stone shall be God's house, Gen 28:22. God had performed his part, had given Jacob more than bread to eat, and raiment to put on; but it should seem he had forgotten his vow, or, at least, deferred the performance of it. And dwell there - That is, Not only go himself, but take his family with him, that they might join with him in his devotions. Put away the strange Gods - Strange God's in Jacob's family! Could such a family, that was taught the knowledge of the Lord, admit them? Could such a master, to whom God had appeared twice, and oftner, connive at them? And be clean, and change your garments - These were ceremonies signifying the purification and change of the heart.
Robert Jamieson, A. R. Fausset and David Brown
35:1 REMOVAL TO BETHEL. (Gen 35:1-15)
God said unto Jacob, Arise, &c.--This command was given seasonably in point of time and tenderly in respect of language. The disgraceful and perilous events that had recently taken place in the patriarch's family must have produced in him a strong desire to remove without delay from the vicinity of Shechem. Borne down by an overwhelming sense of the criminality of his two sons--of the offense they had given to God and the dishonor they had brought on the true faith; distracted, too, with anxiety about the probable consequences which their outrage might bring upon himself and family, should the Canaanite people combine to extirpate such a band of robbers and murderers; he must have felt this call as affording a great relief to his afflicted feelings. At the same time it conveyed a tender rebuke.
go up to Beth-el--Beth-el was about thirty miles south of Shechem and was an ascent from a low to a highland country. There, he would not only be released from the painful associations of the latter place but be established on a spot that would revive the most delightful and sublime recollections. The pleasure of revisiting it, however, was not altogether unalloyed.
make there an altar unto God, that appeared--It too frequently happens that early impressions are effaced through lapse of time, that promises made in seasons of distress, are forgotten; or, if remembered on the return of health and prosperity, there is not the same alacrity and sense of obligation felt to fulfil them. Jacob was lying under that charge. He had fallen into spiritual indolence. It was now eight or ten years since his return to Canaan. He had effected a comfortable settlement and had acknowledged the divine mercies, by which that return and settlement had been signally distinguished (compare Gen 33:19). But for some unrecorded reason, his early vow at Beth-el [Gen 28:20-22], in a great crisis of his life, remained unperformed. The Lord appeared now to remind him of his neglected duty, in terms, however, so mild, as awakened less the memory of his fault, than of the kindness of his heavenly Guardian; and how much Jacob felt the touching nature of the appeal to that memorable scene at Beth-el, appears in the immediate preparations he made to arise and go up thither (Ps 66:13).
35:235:2: Եւ ասէ Յակոբ ցընտանիսն իւր, եւ ցամենեսին որ ընդ նմա էին. ՚Ի բա՛ց առէք զաստուածսդ օտարոտիս որ ընդ ձե՛զ են ՚ի միջոյ ձերմէ, եւ սրբեցարո՛ւք. եւ փոխեցէ՛ք զպատմուճանս ձեր[320]։ [320] Ոմանք. Որ ընդ նմայն էին։
2 Յակոբն ասաց իր տնեցիներին ու իր հետ եղած բոլոր մարդկանց. «Վերացրէ՛ք ձեր միջից ձեզ մօտ եղած օտար աստուածները, մաքրուեցէ՛ք, փոխեցէ՛ք ձեր զգեստները,
2 Յակոբ իր ընտանիքին ու բոլոր իրեն հետ եղողներուն ըսաւ. «Ձեր մէջ եղող օտար աստուածները վերցուցէք ու մաքրուեցէք եւ հանդերձնիդ փոխեցէ՛ք
Եւ ասէ Յակոբ ցընտանիս իւր եւ ցամենեսին որ ընդ նմա էին. Ի բաց առէք զաստուածսդ օտարոտիս որ ընդ ձեզ են ի միջոյ ձերմէ, եւ սրբեցարուք, եւ փոխեցէք զպատմուճանս ձեր:

35:2: Եւ ասէ Յակոբ ցընտանիսն իւր, եւ ցամենեսին որ ընդ նմա էին. ՚Ի բա՛ց առէք զաստուածսդ օտարոտիս որ ընդ ձե՛զ են ՚ի միջոյ ձերմէ, եւ սրբեցարո՛ւք. եւ փոխեցէ՛ք զպատմուճանս ձեր[320]։
[320] Ոմանք. Որ ընդ նմայն էին։
2 Յակոբն ասաց իր տնեցիներին ու իր հետ եղած բոլոր մարդկանց. «Վերացրէ՛ք ձեր միջից ձեզ մօտ եղած օտար աստուածները, մաքրուեցէ՛ք, փոխեցէ՛ք ձեր զգեստները,
2 Յակոբ իր ընտանիքին ու բոլոր իրեն հետ եղողներուն ըսաւ. «Ձեր մէջ եղող օտար աստուածները վերցուցէք ու մաքրուեցէք եւ հանդերձնիդ փոխեցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
35:22: И сказал Иаков дому своему и всем бывшим с ним: бросьте богов чужих, находящихся у вас, и очиститесь, и перемените одежды ваши;
35:2 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him καὶ και and; even πᾶσιν πας all; every τοῖς ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἄρατε αιρω lift; remove τοὺς ο the θεοὺς θεος God τοὺς ο the ἀλλοτρίους αλλοτριος another's; stranger τοὺς ο the μεθ᾿ μετα with; amid ὑμῶν υμων your ἐκ εκ from; out of μέσου μεσος in the midst; in the middle ὑμῶν υμων your καὶ και and; even καθαρίσασθε καθαριζω cleanse καὶ και and; even ἀλλάξατε αλλασσω change τὰς ο the στολὰς στολη robe ὑμῶν υμων your
35:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to בֵּיתֹ֔ו bêṯˈô בַּיִת house וְ wᵊ וְ and אֶ֖ל ʔˌel אֶל to כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עִמֹּ֑ו ʕimmˈô עִם with הָסִ֜רוּ hāsˈirû סור turn aside אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the נֵּכָר֙ nnēḵˌār נֵכָר foreigner אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in תֹכְכֶ֔ם ṯōḵᵊḵˈem תָּוֶךְ midst וְ wᵊ וְ and הִֽטַּהֲר֔וּ hˈiṭṭahᵃrˈû טהר be clean וְ wᵊ וְ and הַחֲלִ֖יפוּ haḥᵃlˌîfû חלף come after שִׂמְלֹתֵיכֶֽם׃ śimlōṯêḵˈem שִׂמְלָה mantle
35:2. Iacob vero convocata omni domo sua ait abicite deos alienos qui in medio vestri sunt et mundamini ac mutate vestimenta vestraAnd Jacob having called together all his household, said: Cast away the strange gods that are among you, and be cleansed, and change your garments.
2. Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and purify yourselves, and change your garments:
35:2. In truth, Jacob, having called together all his house, said: “Cast away the foreign gods that are in your midst and be cleansed, and also change your garments.
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:

2: И сказал Иаков дому своему и всем бывшим с ним: бросьте богов чужих, находящихся у вас, и очиститесь, и перемените одежды ваши;
35:2
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσιν πας all; every
τοῖς ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἄρατε αιρω lift; remove
τοὺς ο the
θεοὺς θεος God
τοὺς ο the
ἀλλοτρίους αλλοτριος another's; stranger
τοὺς ο the
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
ὑμῶν υμων your
καὶ και and; even
καθαρίσασθε καθαριζω cleanse
καὶ και and; even
ἀλλάξατε αλλασσω change
τὰς ο the
στολὰς στολη robe
ὑμῶν υμων your
35:2
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
בֵּיתֹ֔ו bêṯˈô בַּיִת house
וְ wᵊ וְ and
אֶ֖ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עִמֹּ֑ו ʕimmˈô עִם with
הָסִ֜רוּ hāsˈirû סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
נֵּכָר֙ nnēḵˌār נֵכָר foreigner
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
תֹכְכֶ֔ם ṯōḵᵊḵˈem תָּוֶךְ midst
וְ wᵊ וְ and
הִֽטַּהֲר֔וּ hˈiṭṭahᵃrˈû טהר be clean
וְ wᵊ וְ and
הַחֲלִ֖יפוּ haḥᵃlˌîfû חלף come after
שִׂמְלֹתֵיכֶֽם׃ śimlōṯêḵˈem שִׂמְלָה mantle
35:2. Iacob vero convocata omni domo sua ait abicite deos alienos qui in medio vestri sunt et mundamini ac mutate vestimenta vestra
And Jacob having called together all his household, said: Cast away the strange gods that are among you, and be cleansed, and change your garments.
35:2. In truth, Jacob, having called together all his house, said: “Cast away the foreign gods that are in your midst and be cleansed, and also change your garments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Под влиянием этого откровения, а равно и в ожидании движения в священный для Иакова Вефиль (ср. 28), он (как после Моисей от народа — перед Синайским законодательством, Исх 19:10, 14) требует от всех членов семьи своей полного очищения — отвержения всех языческих примесей идолослужения (терафимам и, вероятно, другим идолам, служение которым могло быть занесено в семью Иакова месопотамскими рабами его, а также под влиянием сношений с сихемлянами) и, как внешнего знака сего, омовения и перемены одежды, оскверненных идолослужением. Это был как бы акт приготовления к высшему освящению (ср. Исх 19:10, 15; 2: Цар 12:20). Мотивом к этому Иаков выставляет свое чувство благодарности Господу за помощь в бедствиях пути.
Adam Clarke: Commentary on the Bible - 1831
35:2: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:2: unto his: Gen 18:19; Jos 24:15; Psa 101:2-7
strange: Gen 31:19, Gen 31:34; Exo 20:3, Exo 20:4, Exo 23:13; Deu 5:7, Deu 6:14, Deu 7:25, Deu 11:28, Deu 32:16; Jos 23:7; Jos 24:2, Jos 24:20, Jos 24:23; Jdg 10:16; Rut 1:15; Sa1 7:3; Sa2 7:23; Kg2 17:29; Ch1 16:26; Jer 5:7, Jer 16:20; Dan 5:4; Act 19:26; Co1 10:7; Co2 6:15-17; Gal 4:8
clean: Gen 35:22, Gen 34:2, Gen 34:24, Gen 34:25; Exo 19:10, Exo 19:14; Lev 15:5, Lev 17:16; Num 31:24; Kg2 5:10, Kg2 5:12, Kg2 5:13; Job 1:5; Psa 51:2, Psa 51:7; Ecc 5:1; Isa 1:16, Isa 52:11; Jer 13:27; Eze 18:31; Eze 20:7, Eze 36:25; Joh 13:10, Joh 13:11; Co2 7:1; Heb 10:22; Jam 4:8; Pe1 2:1, Pe1 2:2; Jde 1:23
Geneva 1599
35:2 Then Jacob said unto his household, and to all that [were] with him, Put away the strange gods that [are] among you, and be (b) clean, and change your garments:
(b) That by this outward act they should show their inward repentance.
John Gill
35:2 Then Jacob said unto his household,.... His wives and children:
and to all that were with him; his menservants and maidservants, and such as remained with him of the captives of Shechem, who might choose to continue with him:
put away the strange gods that are among you; meaning not the teraphim or images of Laban's, which Rachel had stolen from him; for it can hardly be thought that these should be retained so many years in Jacob's family, and used in an idolatrous manner; but rather such as might be among the Canaanitish servants that had been lately taken into Jacob's service, or that were among the captives of Shechem, or taken along with the spoil of that city; and so the Targum of Jonathan calls them the idols of the people, which they brought from the idols' temple at Shechem; and the words may be rendered, "the gods of the strangers" (s), that is, of the Shechemites, who were Heathens and aliens, strangers to the true God, the knowledge and worship of him:
and be clean; either by abstaining from their wives, as some interpret it, from Ex 19:10; or rather by washing their bodies, as Aben Ezra gives the sense of it; their hands were full of the blood of the Shechemites, and needed to be washed and purified, as the Targum of Jonathan has it, from the pollutions of the slain, before they went to Bethel, the house of God; and these outward ablutions and purifications were significative of inward cleansing by the grace of God, and of outward reformation of life and manners; see Is 1:15,
and change your garments: which might be stained with blood, and therefore not fit to appear in before God, or were old and worn out, or sordid apparel: changing and washing of garments were also emblems of renewing of the mind, and cleansing of the soul, and of the change of heart and life, as well as of pleasure, delight, and cheerfulness in appearing before God.
(s) "deos alenigenarum", Pagninus; "alienigenae", Montanus, Schmidt; "alieni populi", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
35:2 Then Jacob said unto his household . . . Put away the strange gods that are among you--Hebrew, "gods of the stranger," of foreign nations. Jacob had brought, in his service, a number of Mesopotamian retainers, who were addicted to superstitious practices; and there is some reason to fear that the same high testimony as to the religious superintendence of his household could not have been borne of him as was done of Abraham (Gen 18:19). He might have been too negligent hitherto in winking at these evils in his servants; or, perhaps, it was not till his arrival in Canaan, that he had learnt, for the first time, that one nearer and dearer to him was secretly infected with the same corruption (Gen 31:34). Be that as it may, he resolved on an immediate and thorough reformation of his household; and in commanding them to put away the strange gods, he added,
be clean, and change your garments--as if some defilement, from contact with idolatry, should still remain about them. In the law of Moses, many ceremonial purifications were ordained and observed by persons who had contracted certain defilements, and without the observance of which, they were reckoned unclean and unfit to join in the social worship of God. These bodily purifications were purely figurative; and as sacrifices were offered before the law, so also were external purifications, as appears from the words of Jacob; hence it would seem that types and symbols were used from the fall of man, representing and teaching the two great doctrines of revealed truth--namely, the atonement of Christ and the sanctification of our nature.
35:335:3: Եւ յարուցեալ ելցո՛ւք ՚ի Բեթէլ, եւ արասցուք անդ սեղան Աստուծոյ. որ լուաւ ինձ յաւուր նեղութեան, որ էր ընդ իս. եւ ապրեցոյց զիս ՚ի ճանապարհին՝ զոր գնացի[321]։ [321] Ոմանք. Որ էրն ընդ իս։ Եւ ոմանք. որ է ընդ իս։ Ուր Ոսկան. Յաւուր նեղութեան իմոյ, որ է ընդ իս։
3 որ վեր կենանք գնանք Բեթէլ, այնտեղ զոհասեղան կառուցենք Աստծուն, որը լսեց ինձ նեղ օրերին, ինձ հետ եղաւ եւ ինձ պահպանեց իմ ուղեւորութեան ընթացքում»:
3 Ու ելլելով դէպի Բեթէլ երթանք ու հոն սեղան մը շինեմ Աստուծոյ, որ իմ նեղութեանս օրը ինծի լսեց ու իմ գացած ճամբուս մէջ ինծի հետ էր»։
Եւ յարուցեալ ելցուք ի Բեթէլ, եւ արասցուք անդ սեղան Աստուծոյ, որ լուաւ ինձ յաւուր նեղութեան, որ էր ընդ իս եւ ապրեցոյց զիս ի ճանապարհին` զոր գնացի:

35:3: Եւ յարուցեալ ելցո՛ւք ՚ի Բեթէլ, եւ արասցուք անդ սեղան Աստուծոյ. որ լուաւ ինձ յաւուր նեղութեան, որ էր ընդ իս. եւ ապրեցոյց զիս ՚ի ճանապարհին՝ զոր գնացի[321]։
[321] Ոմանք. Որ էրն ընդ իս։ Եւ ոմանք. որ է ընդ իս։ Ուր Ոսկան. Յաւուր նեղութեան իմոյ, որ է ընդ իս։
3 որ վեր կենանք գնանք Բեթէլ, այնտեղ զոհասեղան կառուցենք Աստծուն, որը լսեց ինձ նեղ օրերին, ինձ հետ եղաւ եւ ինձ պահպանեց իմ ուղեւորութեան ընթացքում»:
3 Ու ելլելով դէպի Բեթէլ երթանք ու հոն սեղան մը շինեմ Աստուծոյ, որ իմ նեղութեանս օրը ինծի լսեց ու իմ գացած ճամբուս մէջ ինծի հետ էր»։
zohrab-1805▾ eastern-1994▾ western am▾
35:33: встанем и пойдем в Вефиль; там устрою я жертвенник Богу, Который услышал меня в день бедствия моего и был со мною в пути, которым я ходил.
35:3 καὶ και and; even ἀναστάντες ανιστημι stand up; resurrect ἀναβῶμεν αναβαινω step up; ascend εἰς εις into; for Βαιθηλ βαιθηλ and; even ποιήσωμεν ποιεω do; make ἐκεῖ εκει there θυσιαστήριον θυσιαστηριον altar τῷ ο the θεῷ θεος God τῷ ο the ἐπακούσαντί επακουω hear from μοι μοι me ἐν εν in ἡμέρᾳ ημερα day θλίψεως θλιψις pressure ὃς ος who; what ἦν ειμι be μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even διέσωσέν διασωζω thoroughly save; bring safely through με με me ἐν εν in τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἐπορεύθην πορευομαι travel; go
35:3 וְ wᵊ וְ and נָק֥וּמָה nāqˌûmā קום arise וְ wᵊ וְ and נַעֲלֶ֖ה naʕᵃlˌeh עלה ascend בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make שָּׁ֣ם ššˈām שָׁם there מִזְבֵּ֗חַ mizbˈēₐḥ מִזְבֵּחַ altar לָ lā לְ to † הַ the אֵ֞ל ʔˈēl אֵל god הָ hā הַ the עֹנֶ֤ה ʕōnˈeh ענה answer אֹתִי֙ ʔōṯˌî אֵת [object marker] בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day צָֽרָתִ֔י ṣˈārāṯˈî צָרָה distress וַ wa וְ and יְהִי֙ yᵊhˌî היה be עִמָּדִ֔י ʕimmāḏˈî עִמָּד company בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָלָֽכְתִּי׃ hālˈāḵᵊttî הלך walk
35:3. surgite et ascendamus in Bethel ut faciamus ibi altare Deo qui exaudivit me in die tribulationis meae et fuit socius itineris meiArise, and let us go up to Bethel, that we may make there an altar to God; who heard me in the day of my affliction, and accompained me in my journey.
3. 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.
35:3. Arise, and let us go up to Bethel, so that we may make an altar there to God, who heeded me in the day of my tribulation, and who accompanied me on my journey.”
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:

3: встанем и пойдем в Вефиль; там устрою я жертвенник Богу, Который услышал меня в день бедствия моего и был со мною в пути, которым я ходил.
35:3
καὶ και and; even
ἀναστάντες ανιστημι stand up; resurrect
ἀναβῶμεν αναβαινω step up; ascend
εἰς εις into; for
Βαιθηλ βαιθηλ and; even
ποιήσωμεν ποιεω do; make
ἐκεῖ εκει there
θυσιαστήριον θυσιαστηριον altar
τῷ ο the
θεῷ θεος God
τῷ ο the
ἐπακούσαντί επακουω hear from
μοι μοι me
ἐν εν in
ἡμέρᾳ ημερα day
θλίψεως θλιψις pressure
ὃς ος who; what
ἦν ειμι be
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
διέσωσέν διασωζω thoroughly save; bring safely through
με με me
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἐπορεύθην πορευομαι travel; go
35:3
וְ wᵊ וְ and
נָק֥וּמָה nāqˌûmā קום arise
וְ wᵊ וְ and
נַעֲלֶ֖ה naʕᵃlˌeh עלה ascend
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
וְ wᵊ וְ and
אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make
שָּׁ֣ם ššˈām שָׁם there
מִזְבֵּ֗חַ mizbˈēₐḥ מִזְבֵּחַ altar
לָ לְ to
הַ the
אֵ֞ל ʔˈēl אֵל god
הָ הַ the
עֹנֶ֤ה ʕōnˈeh ענה answer
אֹתִי֙ ʔōṯˌî אֵת [object marker]
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
צָֽרָתִ֔י ṣˈārāṯˈî צָרָה distress
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
עִמָּדִ֔י ʕimmāḏˈî עִמָּד company
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָלָֽכְתִּי׃ hālˈāḵᵊttî הלך walk
35:3. surgite et ascendamus in Bethel ut faciamus ibi altare Deo qui exaudivit me in die tribulationis meae et fuit socius itineris mei
Arise, and let us go up to Bethel, that we may make there an altar to God; who heard me in the day of my affliction, and accompained me in my journey.
35:3. Arise, and let us go up to Bethel, so that we may make an altar there to God, who heeded me in the day of my tribulation, and who accompanied me on my journey.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:3: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:3: who answered: Gen 28:12, Gen 28:13, Gen 32:7, Gen 32:24; Psa 46:1, Psa 50:15, Psa 66:13, Psa 66:14, Psa 91:15, Psa 103:1-5, Psa 107:6, Psa 107:8; Psa 116:1, Psa 116:2, Psa 116:16-18, Psa 118:19-22; Isa 30:19
was with: Gen 28:20, Gen 31:3, Gen 31:42; Pro 3:6; Isa 43:2
John Gill
35:3 And let us arise and go up to Bethel,.... Thus prepared and purged, their tents clear of idols, their bodies washed with pure water, and their garments new, neat, and clean; all symbolical of inward purity, and of freedom from idolatry and evil works, as became those who go to the house of God, and are his worshippers, see Heb 10:22.
I will make there an altar unto God; as he has directed, and sacrifice to him, and worship him, and give the tenth unto him, and so make it a Bethel, an house of God indeed, as he had vowed, Gen 28:22,
who answered me in the day of my distress; on account of his brother Esau, from whose wrath he fled:
and was with me in the way which I went; from his father's house to Padanaram; in which journey he was alone and destitute, and exposed to many difficulties and dangers, but God was with him, and preserved him, and directed and brought him to Laban's house in safety.
35:435:4: Եւ ետուն ցՅակոբ զաստուածսն օտարոտիս որ էին ՚ի ձեռս նոցա, եւ զգինդս որ յականջս իւրեանց։ Եւ ծածկեաց զնոսա Յակոբ ՚ի ներքոյ բեւեկնոյն ՚ի Սիկիմ, ※ եւ կորոյս զնոսա մինչեւ ցայսօր ժամանակի։
4 Նրանք Յակոբին յանձնեցին իրենց մօտ եղած օտար աստուածներն ու իրենց ականջօղերը: Յակոբը դրանք թաղեց բեւեկնի ծառի տակ, Սիկիմում, այնպէս, որ դրանք կորած են մինչեւ այսօր:
4 Անոնք իրենց ձեռքը եղած բոլոր օտար աստուածները ու իրենց ականջները եղած օղերը Յակոբին տուին։ Յակոբ թաղեց զանոնք Սիւքէմի մօտ եղած բեւեկնիին տակ։
Եւ ետուն ցՅակոբ զաստուածսն օտարոտիս որ էին ի ձեռս նոցա, եւ զգինդս որ յականջս իւրեանց. եւ ծածկեաց զնոսա Յակոբ ի ներքոյ բեւեկնոյն [490]ի Սիկիմ, եւ կորոյս զնոսա մինչեւ ցայսօր ժամանակի:

35:4: Եւ ետուն ցՅակոբ զաստուածսն օտարոտիս որ էին ՚ի ձեռս նոցա, եւ զգինդս որ յականջս իւրեանց։ Եւ ծածկեաց զնոսա Յակոբ ՚ի ներքոյ բեւեկնոյն ՚ի Սիկիմ, ※ եւ կորոյս զնոսա մինչեւ ցայսօր ժամանակի։
4 Նրանք Յակոբին յանձնեցին իրենց մօտ եղած օտար աստուածներն ու իրենց ականջօղերը: Յակոբը դրանք թաղեց բեւեկնի ծառի տակ, Սիկիմում, այնպէս, որ դրանք կորած են մինչեւ այսօր:
4 Անոնք իրենց ձեռքը եղած բոլոր օտար աստուածները ու իրենց ականջները եղած օղերը Յակոբին տուին։ Յակոբ թաղեց զանոնք Սիւքէմի մօտ եղած բեւեկնիին տակ։
zohrab-1805▾ eastern-1994▾ western am▾
35:44: И отдали Иакову всех богов чужих, бывших в руках их, и серьги, бывшие в ушах у них, и закопал их Иаков под дубом, который близ Сихема.
35:4 καὶ και and; even ἔδωκαν διδωμι give; deposit τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov τοὺς ο the θεοὺς θεος God τοὺς ο the ἀλλοτρίους αλλοτριος another's; stranger οἳ ος who; what ἦσαν ειμι be ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἐνώτια ενωτιον the ἐν εν in τοῖς ο the ὠσὶν ους ear αὐτῶν αυτος he; him καὶ και and; even κατέκρυψεν κατακρυπτω he; him Ιακωβ ιακωβ Iakōb; Iakov ὑπὸ υπο under; by τὴν ο the τερέμινθον τερεβινθος the ἐν εν in Σικιμοις σικιμος and; even ἀπώλεσεν απολλυμι destroy; lose αὐτὰ αυτος he; him ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day
35:4 וַ wa וְ and יִּתְּנ֣וּ yyittᵊnˈû נתן give אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the נֵּכָר֙ nnēḵˌār נֵכָר foreigner אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in יָדָ֔ם yāḏˈām יָד hand וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּזָמִ֖ים nnᵊzāmˌîm נֶזֶם nose-ring אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in אָזְנֵיהֶ֑ם ʔoznêhˈem אֹזֶן ear וַ wa וְ and יִּטְמֹ֤ן yyiṭmˈōn טמן hide אֹתָם֙ ʔōṯˌām אֵת [object marker] יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob תַּ֥חַת tˌaḥaṯ תַּחַת under part הָ hā הַ the אֵלָ֖ה ʔēlˌā אֵלָה big tree אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עִם־ ʕim- עִם with שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
35:4. dederunt ergo ei omnes deos alienos quos habebant et inaures quae erant in auribus eorum at ille infodit ea subter terebinthum quae est post urbem SychemSo they gave him all the strange gods they had, and the earrings which were in their ears: and he buried them under the turpentine tree, that is behind the city of Sichem.
4. And they gave unto Jacob all the strange 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.
35:4. Therefore, they gave him all the foreign gods which they had, and the earrings which were in their ears. And then he buried them under the terebinth tree, which is beyond the city of Shechem.
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:

4: И отдали Иакову всех богов чужих, бывших в руках их, и серьги, бывшие в ушах у них, и закопал их Иаков под дубом, который близ Сихема.
35:4
καὶ και and; even
ἔδωκαν διδωμι give; deposit
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
τοὺς ο the
θεοὺς θεος God
τοὺς ο the
ἀλλοτρίους αλλοτριος another's; stranger
οἳ ος who; what
ἦσαν ειμι be
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ἐνώτια ενωτιον the
ἐν εν in
τοῖς ο the
ὠσὶν ους ear
αὐτῶν αυτος he; him
καὶ και and; even
κατέκρυψεν κατακρυπτω he; him
Ιακωβ ιακωβ Iakōb; Iakov
ὑπὸ υπο under; by
τὴν ο the
τερέμινθον τερεβινθος the
ἐν εν in
Σικιμοις σικιμος and; even
ἀπώλεσεν απολλυμι destroy; lose
αὐτὰ αυτος he; him
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
35:4
וַ wa וְ and
יִּתְּנ֣וּ yyittᵊnˈû נתן give
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
נֵּכָר֙ nnēḵˌār נֵכָר foreigner
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יָדָ֔ם yāḏˈām יָד hand
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּזָמִ֖ים nnᵊzāmˌîm נֶזֶם nose-ring
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אָזְנֵיהֶ֑ם ʔoznêhˈem אֹזֶן ear
וַ wa וְ and
יִּטְמֹ֤ן yyiṭmˈōn טמן hide
אֹתָם֙ ʔōṯˌām אֵת [object marker]
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הָ הַ the
אֵלָ֖ה ʔēlˌā אֵלָה big tree
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עִם־ ʕim- עִם with
שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
35:4. dederunt ergo ei omnes deos alienos quos habebant et inaures quae erant in auribus eorum at ille infodit ea subter terebinthum quae est post urbem Sychem
So they gave him all the strange gods they had, and the earrings which were in their ears: and he buried them under the turpentine tree, that is behind the city of Sichem.
35:4. Therefore, they gave him all the foreign gods which they had, and the earrings which were in their ears. And then he buried them under the terebinth tree, which is beyond the city of Shechem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Слово патриарха производит немедленное действие: домочадцы его отдают ему не только идолов, но и серьги (ср. Исх 32:2): «может быть, и это были какие-нибудь знаки (символы) идольские, а потому и их вместе с идолами принесли Иакову» (Иоанн Златоуст, Бес. 59, с. 642). Блаженный Августин (Quaestitiones ad h. l.) видит в этого рода серьгах волшебные талисманы и называет их «idolorum phylacteria» (хранилища идолов). Равным образом р. Маймонид в тр. «akum imazzeloth» (идолопоклонники) признает их кумирами. Иаков закапывает эти предметы в землю (по иуд. преданию — тайно, чтобы никто не извлек их обратно), под дубом близ Сихема, пользовавшего, по-видимому, известностью (12:6; Нав 24:26; Суд 9:6). Прибавка LXX (также слав. и русск. перев.), что Иаков сделал идолы безвестными до сего дня, хотя и имеет характер глоссы, текстуальной традицией не подтверждаемой, но имеет, однако, внутреннюю достоверность.
Adam Clarke: Commentary on the Bible - 1831
35:4: 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).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:4: earrings: These rings were not worn as mere ornaments, but for superstitious purposes; perhaps as amulets or charms, first consecrated to some false god, or formed under some constellation, and stamped with magical characters. Maimonides mentions rings and jewels of this kind, with the image of the sun, moon, etc., impressed upon them; and Augustine describes them (Epist. 73), as used for this execrable purpose. Exo 32:2-4; Jdg 8:24-27; Hos 2:13
hid them: Exo 32:20; Deu 7:5, Deu 7:25; Isa 2:20, Isa 30:22
the oak: Jos 24:25, Jos 24:26; Jdg 9:6
Geneva 1599
35:4 And they gave unto Jacob all the strange gods which [were] in their hand, and [all their] (c) earrings which [were] in their ears; and Jacob hid them under the oak which [was] by Shechem.
(e) For in this was some sign of superstition, as in tablets and Agnus deis (a cake of wax, stamped with a lamb bearing a cross or flag, that has been blessed by the Pope).
John Gill
35:4 They gave unto Jacob all the strange gods which were in their hands,.... Whether in the hands of his servants or of the captives taken at Shechem, or in the hands of his sons, who had them along with the spoil they took there; so the Targum of Jonathan,"they delivered, into the hand of Jacob all the idols of the people which were in their hands, which they had took of the idols of Shechem:"
and all their earrings which were in their ears; not the earrings that women wore in common, such as Abraham's servant gave to Rebekah, and which Jacob's wives might wear, for such were not unlawful; but either which were worn in the ears of the strange gods or idols; for such used, it seems, according to some writers, to be decorated and ornamented after that manner; or rather in the ears of the idolaters themselves, worn by them in a superstitious way, having the images of these idols on them: so the Targum of Jonathan,"and the earrings which were in the ears of the inhabitants of the city of Shechem, in which were formed the likeness of their idols:"
and Jacob hid them under the oak which was by Shechem; that is, the idols, which, after he had broke to pieces, perhaps, he dug a hole under an oak, and there buried them, that they might be no more made use of in an idolatrous way; and he chose to put them under an oak, because it is a tree which often stands many years before it is cut down, and besides was used for religious purposes, and had in great veneration, and therefore seldom felled. Those idols seem not to be made of anything valuable, perhaps of wood or stone, for had they been of gold or silver, Jacob would doubtless have melted them, and converted them to other uses, and not have buried them under ground. The Jews (t) say, that the idol Jacob hid under the oak was in the form of a dove, which the Samaritans after some time found, and set it on the top of Mount Gerizim. Some take this oak to be the same with that mentioned in Josh 24:26; but of that there can be no certainty, since Jacob, as it is highly probable, laid these images alone, and never intended any should know anything of them where they were.
(t) Shalshalet Hakabala, fol. 3. 2.
John Wesley
35:4 And they gave to Jacob - His servants, and even the retainers to his family, gave him all the strange gods, and the ear - rings they wore either as charms, or to the honour of their gods. Jacob took care to bury their images, we may suppose, in some place unknown to them, that they might not afterwards find and return to them.
Robert Jamieson, A. R. Fausset and David Brown
35:4 they gave unto Jacob all the strange gods . . . and earrings--Strange gods, the "seraphim" (compare Gen 31:30), as well, perhaps, as other idols acquired among the Shechemite spoil--earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected with incantation and idolatry (compare Hos 2:13). The decided tone which Jacob now assumed was the probable cause of the alacrity with which those favorite objects of superstition were surrendered.
Jacob hid them under the oak--or terebinth--a towering tree, which, like all others of the kind, was a striking object in the scenery of Palestine; and beneath which, at Shechem, the patriarch had pitched his tent. He hid the images and amulets, delivered to him by his Mesopotamian dependents, at the root of this tree. The oak being deemed a consecrated tree, to bury them at its root was to deposit them in a place where no bold hand would venture to disturb the ground; and hence it was called from this circumstance--"the plain of Meonenim"--that is, "the oak of enchantments" (Judg 9:37); and from the great stone which Joshua set up--"the oak of the pillar" (Judg 9:6).
35:535:5: Եւ չուեաց Իսրայէլ ՚ի Սիկիմայ. եւ եղեւ ա՛հ Աստուծոյ ՚ի վերայ քաղաքացն որ շուրջ զնովաւ. եւ ո՛չ ելին զհետ որդւոցն Իսրայէլի։
5 Իսրայէլը չուեց Սիկիմից: Աստծու երկիւղը պատեց դրա շուրջը գտնուող քաղաքները, եւ նրանց բնակիչները չհետապնդեցին Իսրայէլի որդիներին:
5 Ապա ճամբայ ելան։ Իրենց բոլորտիքը եղած քաղաքներուն վրայ Աստուծոյ վախը ինկաւ, որով Յակոբի որդիներուն ետեւէն չինկան։
Եւ չուեաց Իսրայէլ ի Սիկիմայ``. եւ եղեւ ահ Աստուծոյ ի վերայ քաղաքացն որ շուրջ զնովաւ, եւ ոչ ելին զհետ որդւոցն [491]Իսրայելի:

35:5: Եւ չուեաց Իսրայէլ ՚ի Սիկիմայ. եւ եղեւ ա՛հ Աստուծոյ ՚ի վերայ քաղաքացն որ շուրջ զնովաւ. եւ ո՛չ ելին զհետ որդւոցն Իսրայէլի։
5 Իսրայէլը չուեց Սիկիմից: Աստծու երկիւղը պատեց դրա շուրջը գտնուող քաղաքները, եւ նրանց բնակիչները չհետապնդեցին Իսրայէլի որդիներին:
5 Ապա ճամբայ ելան։ Իրենց բոլորտիքը եղած քաղաքներուն վրայ Աստուծոյ վախը ինկաւ, որով Յակոբի որդիներուն ետեւէն չինկան։
zohrab-1805▾ eastern-1994▾ western am▾
35:55: И отправились они. И был ужас Божий на окрестных городах, и не преследовали сынов Иаковлевых.
35:5 καὶ και and; even ἐξῆρεν εξαιρω lift out / up; remove Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of Σικιμων σικιμος and; even ἐγένετο γινομαι happen; become φόβος φοβος fear; awe θεοῦ θεος God ἐπὶ επι in; on τὰς ο the πόλεις πολις city τὰς ο the κύκλῳ κυκλω circling; in a circle αὐτῶν αυτος he; him καὶ και and; even οὐ ου not κατεδίωξαν καταδιωκω hunt down; drive hard ὀπίσω οπισω in back; after τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
35:5 וַ wa וְ and יִּסָּ֑עוּ yyissˈāʕû נסע pull out וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be חִתַּ֣ת ḥittˈaṯ חִתָּה terror אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon הֶֽ hˈe הַ the עָרִים֙ ʕārîm עִיר town אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] סְבִיבֹ֣תֵיהֶ֔ם sᵊvîvˈōṯêhˈem סָבִיב surrounding וְ wᵊ וְ and לֹ֣א lˈō לֹא not רָֽדְפ֔וּ rˈāḏᵊfˈû רדף pursue אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after בְּנֵ֥י bᵊnˌê בֵּן son יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
35:5. cumque profecti essent terror Dei invasit omnes per circuitum civitates et non sunt ausi persequi recedentesAnd when they were departed, the terror of God fell upon all the cities round about, and they durst not pursue after them as they went away.
5. And they journeyed: and a great terror was upon the cities that were round about them, and they did not pursue after the sons of Jacob.
35:5. And when they had set out, the terror of God invaded all the surrounding cities, and they dared not pursue them as they withdrew.
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:

5: И отправились они. И был ужас Божий на окрестных городах, и не преследовали сынов Иаковлевых.
35:5
καὶ και and; even
ἐξῆρεν εξαιρω lift out / up; remove
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
Σικιμων σικιμος and; even
ἐγένετο γινομαι happen; become
φόβος φοβος fear; awe
θεοῦ θεος God
ἐπὶ επι in; on
τὰς ο the
πόλεις πολις city
τὰς ο the
κύκλῳ κυκλω circling; in a circle
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
κατεδίωξαν καταδιωκω hunt down; drive hard
ὀπίσω οπισω in back; after
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
35:5
וַ wa וְ and
יִּסָּ֑עוּ yyissˈāʕû נסע pull out
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
חִתַּ֣ת ḥittˈaṯ חִתָּה terror
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
הֶֽ hˈe הַ the
עָרִים֙ ʕārîm עִיר town
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
סְבִיבֹ֣תֵיהֶ֔ם sᵊvîvˈōṯêhˈem סָבִיב surrounding
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
רָֽדְפ֔וּ rˈāḏᵊfˈû רדף pursue
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
בְּנֵ֥י bᵊnˌê בֵּן son
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
35:5. cumque profecti essent terror Dei invasit omnes per circuitum civitates et non sunt ausi persequi recedentes
And when they were departed, the terror of God fell upon all the cities round about, and they durst not pursue after them as they went away.
35:5. And when they had set out, the terror of God invaded all the surrounding cities, and they dared not pursue them as they withdrew.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ревность Иакова по чистоте веры и послушание ему его семьи вознаграждается ниспосланною Богом безопасностью ее со стороны соседних племен, между тем как после сихемского кровопролития Иаков ожидал нападения (34:30) со стороны соседей; напротив, они сами испытали страх перед чтителем Бога истинного («ужас Божий», ср. Исх 23:27).
Adam Clarke: Commentary on the Bible - 1831
35:5: The terror of God - A supernatural awe sent by the Almighty, was upon the cities that were round about, so that they were not molested in their departure. This could be owing to nothing less than the especial providence of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:5: Gen 34:30; Exo 15:15, Exo 15:16, Exo 23:27, Exo 34:24; Deu 11:25; Jos 2:9-11, Jos 5:1; Sa1 11:7; Sa1 14:15; Ch2 14:14, Ch2 17:10; Psa 14:5
Geneva 1599
35:5 And they journeyed: and the (d) terror of God was upon the cities that [were] round about them, and they did not pursue after the sons of Jacob.
(d) Thus, despite the inconvenience that came before, God delivered Jacob.
John Gill
35:5 And they journeyed,.... Jacob and his family, with all that were with them, from Shechem to Bethel:
and the terror of God was upon the cities that were round about them; an exceeding great panic seized the inhabitants of the cities of the land of Canaan, all about Shechem, which was from God himself impressing it on their minds, through what the sons of Jacob had done to that city:
and they did not pursue after the sons of Jacob; as it might have been thought they would, and take revenge on them for their ill usage of the inhabitants of a neighbouring city; but instead of this, they were afraid they should be used in the same manner; wherefore Jacob and his family journeyed in safety, and came to Bethel in peace.
John Wesley
35:5 And the terror of God was upon the cities - Though the Canaanites were much exasperated against the sons of Jacob for their barbarous usage of the Shechemites; yet they were so restrained by a divine power, that they could not take this fair opportunity to avenge their neighbours quarrel. God governs the world more by secret terrors on men's minds than we are aware of.
Robert Jamieson, A. R. Fausset and David Brown
35:5 the terror of God was upon the cities--There was every reason to apprehend that a storm of indignation would burst from all quarters upon Jacob's family, and that the Canaanite tribes would have formed one united plan of revenge. But a supernatural panic seized them; and thus, for the sake of the "heir of the promise," the protecting shield of Providence was specially held over his family.
35:635:6: Եւ եկն Յակոբ ՚ի Լուզ՝ որ է յերկրին Քանանացւոց, այն ինքն է Բեթէլ, ինքն եւ ամենայն ժողովուրդն որ ընդ նմա[322]։ [322] Այլք. ՚Ի Լուզա՝ որ է յերկրին։
6 Յակոբն ինքը եւ իր հետ եղած ամբողջ ժողովուրդը եկան Լուզ, այսինքն՝ Բեթէլ, որը գտնւում է Քանանացիների երկրում:
6 Յակոբ Քանանի երկրին մէջ եղող Լուզ, այսինքն Բեթէլ եկաւ, ինք ու իրեն հետ եղող բոլոր ժողովուրդը։
Եւ եկն Յակոբ ի Լուզ, որ է յերկրին Քանանացւոց, այն ինքն է Բեթէլ, ինքն եւ ամենայն ժողովուրդն որ ընդ նմա:

35:6: Եւ եկն Յակոբ ՚ի Լուզ՝ որ է յերկրին Քանանացւոց, այն ինքն է Բեթէլ, ինքն եւ ամենայն ժողովուրդն որ ընդ նմա[322]։
[322] Այլք. ՚Ի Լուզա՝ որ է յերկրին։
6 Յակոբն ինքը եւ իր հետ եղած ամբողջ ժողովուրդը եկան Լուզ, այսինքն՝ Բեթէլ, որը գտնւում է Քանանացիների երկրում:
6 Յակոբ Քանանի երկրին մէջ եղող Լուզ, այսինքն Բեթէլ եկաւ, ինք ու իրեն հետ եղող բոլոր ժողովուրդը։
zohrab-1805▾ eastern-1994▾ western am▾
35:66: И пришел Иаков в Луз, что в земле Ханаанской, то есть в Вефиль, сам и все люди, бывшие с ним,
35:6 ἦλθεν ερχομαι come; go δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov εἰς εις into; for Λουζα λουζα who; what ἐστιν ειμι be ἐν εν in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan ἥ ος who; what ἐστιν ειμι be Βαιθηλ βαιθηλ he; him καὶ και and; even πᾶς πας all; every ὁ ο the λαός λαος populace; population ὃς ος who; what ἦν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
35:6 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob ל֗וּזָה lˈûzā לוּז Luz אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan הִ֖וא hˌiw הִיא she בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel ה֖וּא hˌû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֥ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עִמֹּֽו׃ ʕimmˈô עִם with
35:6. venit igitur Iacob Luzam quae est in terra Chanaan cognomento Bethel ipse et omnis populus cum eoAnd Jacob came to Luza, which is in the land of Chanaan, surnamed Bethel: he and all the people that were with him.
6. 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.
35:6. And so, Jacob arrived at Luz, which is in the land of Canaan, also named Bethel: he and all the people with him.
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:

6: И пришел Иаков в Луз, что в земле Ханаанской, то есть в Вефиль, сам и все люди, бывшие с ним,
35:6
ἦλθεν ερχομαι come; go
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
εἰς εις into; for
Λουζα λουζα who; what
ἐστιν ειμι be
ἐν εν in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
ος who; what
ἐστιν ειμι be
Βαιθηλ βαιθηλ he; him
καὶ και and; even
πᾶς πας all; every
ο the
λαός λαος populace; population
ὃς ος who; what
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
35:6
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
ל֗וּזָה lˈûzā לוּז Luz
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
הִ֖וא hˌiw הִיא she
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֥ם ʕˌām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עִמֹּֽו׃ ʕimmˈô עִם with
35:6. venit igitur Iacob Luzam quae est in terra Chanaan cognomento Bethel ipse et omnis populus cum eo
And Jacob came to Luza, which is in the land of Chanaan, surnamed Bethel: he and all the people that were with him.
35:6. And so, Jacob arrived at Luz, which is in the land of Canaan, also named Bethel: he and all the people with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Луз — прежнее, ханаанское имя местности, со времени видения Иакова (28:19–20) получившей имя Вефиль («дом Божий»); в данное время имя Луз еще было общеупотребительным, поэтому Иаков вторично дает имя этой местности: Вефиль или Эл-Вефиль (ср. 32:13), построив там, согласно обету своему (28:22), жертвенник. Мотив названия: «тут явился ему Бог, когда он бежал…» В еврейском тексте имя Бог (Haelohim) в данном месте имеет сказуемое во множеств. числе, что бывает при имени Bohim весьма редко. Вместе с Онкелосом можно здесь видеть указание на явление Бога вместе с Ангелами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6-15: Jacob's Arrival at Bethel.B. C. 1732.
6 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. 7 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. 8 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. 9 And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him. 10 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. 11 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; 12 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. 13 And God went up from him in the place where he talked with him. 14 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. 15 And Jacob called the name of the place where God spake with him, Beth-el.
Jacob and his retinue having safely arrived at Beth-el, we are here told what passed there.
I. There he built an altar (v. 7), and no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. With these sacrifices he joined praises for former mercies, particularly that which the sight of the place brought afresh to his remembrance; and he added prayers for the continuance of God's favour to him and his family. And he called the place (that is, the altar) El-beth-el, the God of Bethel. As, when he made a thankful acknowledgment of the honour God had lately done him in calling him Israel, he worshipped God by the name of El-elohe Israel; so, now that he was making a grateful recognition of God's former favour to him at Bethel, he worships God by the name of El-beth-el, the God of Beth-el, because there God appeared to him. Note, The comfort which the saints have in holy ordinances is not so much from Bethel, the house of God, as from El-beth-el, the God of the house. The ordinances are but empty things if we do not meet with God in them.
II. There he buried Deborah, Rebekah's nurse, v. 8. We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself (it is likely, often) to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made ch. xxiv. 59) survived her, and Jacob took her to his family, to be a companion to his wives, her country-women, and an instructor to his children; while they were at Bethel, she died, and died lamented, so much lamented that the oak under which she was buried was called Allon-bachuth, the oak of weeping. Note, 1. Old servants in a family, that have in their time been faithful and useful, ought to be respected. Honour was done to this nurse, at her death, by Jacob's family, though she was not related to them, and though she was aged. Former services, in such a case, must be remembered. 2. We do not know where death may meet us; perhaps at Beth-el, the house of God. Therefore let us be always ready. 3. Family-afflictions may come even when family-reformation and religion are on foot. Therefore rejoice with trembling.
III. There God appeared to him (v. 9), to own his altar, to answer to the name by which he had called him, The God of Beth-el (v. 7), and to comfort him under his affliction, v. 8. Note, God will appear to those in a way of grace that attend on him in a way of duty. Here, 1. He confirmed the change of his name, v. 10. It was done before by the angel that wrestled with him (ch. xxxii. 28), and here it was ratified by the divine Majesty, or Shechinah, that appeared to him. There it was to encourage him against the fear of Esau, here against the fear of the Canaanites. Who can be too hard for Israel, a prince with God? It is below those who are thus dignified to droop and despond. 2. He renewed and ratified the covenant with him, by the name El-shaddai. I am God Almighty, God all-sufficient (v. 11), able to make good the promise in due time, and to support thee and provide for thee in the mean time. Two things are promised him which we have met with often before:-- (1.) That he should be the father of a great nation, great in number--a company of nations shall be of thee (every tribe of Israel was a nation, and all the twelve a company of nations), great in honour and power--kings shall come out of thy loins. (2.) That he should be the master of a good land (v. 12), described by the grantees, Abraham and Isaac, to whom it was promised, not by the occupants, the Canaanites in whose possession it now was. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. He shall not have children without an estate, which is often the case of the poor, nor an estate without children, which is often the grief of the rich; but both. These two promises had a spiritual signification, of which we may suppose Jacob himself had some notion, though not so clear and distinct as we now have; for, without doubt, Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top-stone, of all God's favours. 3. He then went up from him, or from over him, in some visible display of glory, which had hovered over him while he talked with him, v. 13. Note, The sweetest communions the saints have with God in this world are short and transient, and soon have an end. Our vision of God in heaven will be everlasting; there we shall be ever with the Lord; it is not so here.
IV. There Jacob erected a memorial of this, v. 14. 1. He set up a pillar. When he was going to Padan-aram, he set up for a pillar that stone on which he had laid his head. This was agreeable enough to his low condition and his hasty flight; but now he took time to erect one more stately, more distinguishable and durable, probably placing that stone in it. In token of his intending it for a sacred memorial of his communion with God, he poured oil and the other ingredients of a drink-offering upon it. His vow was, This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it, transferring it to God by anointing it. 2. He confirmed the name he had formerly given to the place (v. 15), Beth-el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth-aven, a house of iniquity; for here it was that Jeroboam set up one of his calves. It is impossible for the best man to entail upon a place so much as the profession and form of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:6: Luz: Gen 12:8, Gen 28:19, Gen 28:22; Jdg 1:22-26
John Gill
35:6 So Jacob came to Luz, which is in the land of Canaan, that is Bethel,.... The place Jacob had called Bethel, when he was there before, was formerly called Luz, Gen 28:19; and is here said to be in the land of Canaan, that is, in that part of the land which was inhabited by those who were properly called Canaanites, to distinguish it from another Luz, which was in the land of the Hittites; Judg 1:26,
he and all the people that were with him; wives, children, servants, or whoever else came from Shechem, these all came safe to Luz without any molestation or loss.
Robert Jamieson, A. R. Fausset and David Brown
35:6 So Jacob came to Luz . . . that is, Beth-el--It is probable that this place was unoccupied ground when Jacob first went to it; and that after that period [CALVIN], the Canaanites built a town, to which they gave the name of Luz [Gen 28:19], from the profusion of almond trees that grew around. The name of Beth-el, which would, of course, be confined to Jacob and his family, did not supersede the original one, till long after. It is now identified with the modern Beitin and lies on the western slope of the mountain on which Abraham built his altar (Gen 12:8).
35:735:7: Եւ շինեաց անդ սեղան. եւ կոչեաց զանուն տեղւոյն այնորիկ Բեթէլ. զի ա՛նդ երեւեցաւ նմա Աստուած ՚ի փախչել նորա յերեսաց Եսաւայ եղբօր իւրոյ[323]։[323] ՚Ի լուս՛՛. ՚ի վերայ՝ Բեթէլ, նշանակի՝ հզօր։
7 Նա այնտեղ զոհասեղան շինեց, եւ այդ վայրը կոչեց Բեթէլ, որովհետեւ այնտեղ էր, որ Աստուած երեւացել էր նրան, երբ նա փախչում էր իր եղբայր Եսաւից:
7 Հոն սեղան մը շինեց ու այն տեղին անունը Էլ–Բեթէլ* դրաւ, քանզի իր եղբօրը երեսէն փախած ատենը Աստուած հոն իրեն երեւցեր էր։
Եւ շինեաց անդ սեղան, եւ կոչեաց զանուն տեղւոյն [492]Բեթէլ. զի անդ երեւեցաւ նմա Աստուած ի փախչել նորա յերեսաց Եսաւայ եղբօր իւրոյ:

35:7: Եւ շինեաց անդ սեղան. եւ կոչեաց զանուն տեղւոյն այնորիկ Բեթէլ. զի ա՛նդ երեւեցաւ նմա Աստուած ՚ի փախչել նորա յերեսաց Եսաւայ եղբօր իւրոյ[323]։
[323] ՚Ի լուս՛՛. ՚ի վերայ՝ Բեթէլ, նշանակի՝ հզօր։
7 Նա այնտեղ զոհասեղան շինեց, եւ այդ վայրը կոչեց Բեթէլ, որովհետեւ այնտեղ էր, որ Աստուած երեւացել էր նրան, երբ նա փախչում էր իր եղբայր Եսաւից:
7 Հոն սեղան մը շինեց ու այն տեղին անունը Էլ–Բեթէլ* դրաւ, քանզի իր եղբօրը երեսէն փախած ատենը Աստուած հոն իրեն երեւցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
35:77: и устроил там жертвенник, и назвал сие место: Эл-Вефиль, ибо тут явился ему Бог, когда он бежал от лица брата своего.
35:7 καὶ και and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality Βαιθηλ βαιθηλ there γὰρ γαρ for ἐπεφάνη επιφαινω manifest αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God ἐν εν in τῷ ο the ἀποδιδράσκειν αποδιδρασκω he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of Ησαυ ησαυ Ēsau; Isav τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him
35:7 וַ wa וְ and יִּ֤בֶן yyˈiven בנה build שָׁם֙ šˌām שָׁם there מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call לַ la לְ to † הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֵ֖ל ʔˌēl אֵל god בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel כִּ֣י kˈî כִּי that שָׁ֗ם šˈām שָׁם there נִגְל֤וּ niḡlˈû גלה uncover אֵלָיו֙ ʔēlāʸw אֶל to הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in בָרְחֹ֖ו vorḥˌô ברח run away מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face אָחִֽיו׃ ʔāḥˈiʸw אָח brother
35:7. aedificavitque ibi altare et appellavit nomen loci Domus Dei ibi enim apparuit ei Deus cum fugeret fratrem suumAnd he built there an altar, and called the name of that place, The house of God: for there God appeared to him when he fled from his brother.
7. 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.
35:7. And he built an altar there, and he called the name of that place, ‘House of God.’ For there God appeared to him when he fled from his brother.
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:

7: и устроил там жертвенник, и назвал сие место: Эл-Вефиль, ибо тут явился ему Бог, когда он бежал от лица брата своего.
35:7
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
Βαιθηλ βαιθηλ there
γὰρ γαρ for
ἐπεφάνη επιφαινω manifest
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
ἐν εν in
τῷ ο the
ἀποδιδράσκειν αποδιδρασκω he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Ησαυ ησαυ Ēsau; Isav
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
35:7
וַ wa וְ and
יִּ֤בֶן yyˈiven בנה build
שָׁם֙ šˌām שָׁם there
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
לַ la לְ to
הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
אֵ֖ל ʔˌēl אֵל god
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
כִּ֣י kˈî כִּי that
שָׁ֗ם šˈām שָׁם there
נִגְל֤וּ niḡlˈû גלה uncover
אֵלָיו֙ ʔēlāʸw אֶל to
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
בָרְחֹ֖ו vorḥˌô ברח run away
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
אָחִֽיו׃ ʔāḥˈiʸw אָח brother
35:7. aedificavitque ibi altare et appellavit nomen loci Domus Dei ibi enim apparuit ei Deus cum fugeret fratrem suum
And he built there an altar, and called the name of that place, The house of God: for there God appeared to him when he fled from his brother.
35:7. And he built an altar there, and he called the name of that place, ‘House of God.’ For there God appeared to him when he fled from his brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:7: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:7: built: Gen 35:1, Gen 35:3; Ecc 5:4, Ecc 5:5
El-beth-el: i. e. the god of Beth-el, Gen 28:13, Gen 28:19, Gen 28:22; Exo 17:15; Jdg 6:24; Eze 48:35
John Gill
35:7 And he built there an altar,.... As he was bid to do, and as he promised he would, Gen 35:1,
and called the place Elbethel; the God of Bethel; a title which God takes to himself, Gen 31:13; or rather the sense is, that he called the place with respect God, or because of his appearance to him there, Bethel, confirming the name he had before given it, Gen 36:19; see Gen 35:15; as the following reason shows:
because there God appeared; or the divine Persons, for both words are plural that are used; the Targum of Jonathan has it, the angels of God, and so Aben Ezra interprets it; but here, no doubt, the divine Being is meant, who appeared
unto him; to Jacob in this place, as he went to Mesopotamia, and comforted and encouraged him with many promises:
when he fled from the face of his brother; his brother Esau, who was wroth with him, and sought to take away his life, and therefore was forced to flee for it.
John Wesley
35:7 He built an altar - And no doubt offered sacrifice upon it, perhaps the tenth of his cattle, according to his vow, I will give the tenth unto thee. And he called the place, That is, the altar, El - beth - el, the God of Beth - el. As when he made a thankful acknowledgement of the honour God had done him in calling him Israel, he worshipped God by the name of El - elohe - israel, so now he was making a grateful recognition of God's former favour at Beth - el, he worships God by the name of El - beth - el, the God of Beth - el, because there God appeared to him.
Robert Jamieson, A. R. Fausset and David Brown
35:7 El-Beth-el--that is, "the God of Beth-el."
35:835:8: Եւ մեռա՛ւ Դէբովրա դայեկն Ռեբեկայ, եւ թաղեցաւ ՚ի ներքոյ Բեթելայ ընդ կաղնեաւն. եւ կոչեաց զանուն նորա Կաղնի՛ սգոյ[324]։ [324] Այլք. Դայեակն Ռեբեկայ։
8 Մեռաւ Դեբորան՝ Ռեբեկայի դայեակը, եւ թաղուեց Բեթէլից ներքեւ, կաղնու տակ: Յակոբն այդ վայրի անունը դրեց Սգոյ կաղնի:
8 Ռեբեկային դայեակը՝ Դեբօրա մեռաւ ու Բեթէլի վարի կողմի կաղնիին տակ թաղուեցաւ։ Անոր անունը Ալօն Պախութ* դրուեցաւ։
Եւ մեռաւ Դեբովրա դայեակն Ռեբեկայ, եւ թաղեցաւ ի ներքոյ Բեթելայ ընդ կաղնեաւն. եւ կոչեաց զանուն նորա Կաղնի սգոյ:

35:8: Եւ մեռա՛ւ Դէբովրա դայեկն Ռեբեկայ, եւ թաղեցաւ ՚ի ներքոյ Բեթելայ ընդ կաղնեաւն. եւ կոչեաց զանուն նորա Կաղնի՛ սգոյ[324]։
[324] Այլք. Դայեակն Ռեբեկայ։
8 Մեռաւ Դեբորան՝ Ռեբեկայի դայեակը, եւ թաղուեց Բեթէլից ներքեւ, կաղնու տակ: Յակոբն այդ վայրի անունը դրեց Սգոյ կաղնի:
8 Ռեբեկային դայեակը՝ Դեբօրա մեռաւ ու Բեթէլի վարի կողմի կաղնիին տակ թաղուեցաւ։ Անոր անունը Ալօն Պախութ* դրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
35:88: И умерла Девора, кормилица Ревеккина, и погребена ниже Вефиля под дубом, который и назвал [Иаков] дубом плача.
35:8 ἀπέθανεν αποθνησκω die δὲ δε though; while Δεββωρα δεββωρα the τροφὸς τροφος nurse Ρεβεκκας ρεβεκκα Rebecca κατώτερον κατω down; below Βαιθηλ βαιθηλ under; by τὴν ο the βάλανον βαλανος and; even ἐκάλεσεν καλεω call; invite Ιακωβ ιακωβ Iakōb; Iakov τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him Βάλανος βαλανος sadness
35:8 וַ wa וְ and תָּ֤מָת ttˈāmoṯ מות die דְּבֹרָה֙ dᵊvōrˌā דְּבֹורָה Deborah מֵינֶ֣קֶת mênˈeqeṯ מֵינֶקֶת nursing woman רִבְקָ֔ה rivqˈā רִבְקָה Rebekah וַ wa וְ and תִּקָּבֵ֛ר ttiqqāvˈēr קבר bury מִ mi מִן from תַּ֥חַת ttˌaḥaṯ תַּחַת under part לְ lᵊ לְ to בֵֽית־אֵ֖ל vˈêṯ-ʔˌēl בֵּית אֵל Bethel תַּ֣חַת tˈaḥaṯ תַּחַת under part הָֽ hˈā הַ the אַלֹּ֑ון ʔallˈôn אַלֹּון big tree וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name אַלֹּ֥ון ʔallˌôn אַלֹּון big tree בָּכֽוּת׃ פ bāḵˈûṯ . f בָּכוּת weeping
35:8. eodem tempore mortua est Debbora nutrix Rebeccae et sepulta ad radices Bethel subter quercum vocatumque est nomen loci quercus FletusAt the same time Debora, the nurse of Rebecca, died, and was buried at the foot of Bethel, under an oak, and the name of that place was called, The oak of weeping.
8. 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.
35:8. About the same time, Deborah, the nurse of Rebekah, died, and she was buried at the base of Bethel, under an oak tree. And the name of that place was called, ‘Oak of Weeping.’
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:

8: И умерла Девора, кормилица Ревеккина, и погребена ниже Вефиля под дубом, который и назвал [Иаков] дубом плача.
35:8
ἀπέθανεν αποθνησκω die
δὲ δε though; while
Δεββωρα δεββωρα the
τροφὸς τροφος nurse
Ρεβεκκας ρεβεκκα Rebecca
κατώτερον κατω down; below
Βαιθηλ βαιθηλ under; by
τὴν ο the
βάλανον βαλανος and; even
ἐκάλεσεν καλεω call; invite
Ιακωβ ιακωβ Iakōb; Iakov
τὸ ο the
ὄνομα ονομα name; notable
αὐτῆς αυτος he; him
Βάλανος βαλανος sadness
35:8
וַ wa וְ and
תָּ֤מָת ttˈāmoṯ מות die
דְּבֹרָה֙ dᵊvōrˌā דְּבֹורָה Deborah
מֵינֶ֣קֶת mênˈeqeṯ מֵינֶקֶת nursing woman
רִבְקָ֔ה rivqˈā רִבְקָה Rebekah
וַ wa וְ and
תִּקָּבֵ֛ר ttiqqāvˈēr קבר bury
מִ mi מִן from
תַּ֥חַת ttˌaḥaṯ תַּחַת under part
לְ lᵊ לְ to
בֵֽית־אֵ֖ל vˈêṯ-ʔˌēl בֵּית אֵל Bethel
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הָֽ hˈā הַ the
אַלֹּ֑ון ʔallˈôn אַלֹּון big tree
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
אַלֹּ֥ון ʔallˌôn אַלֹּון big tree
בָּכֽוּת׃ פ bāḵˈûṯ . f בָּכוּת weeping
35:8. eodem tempore mortua est Debbora nutrix Rebeccae et sepulta ad radices Bethel subter quercum vocatumque est nomen loci quercus Fletus
At the same time Debora, the nurse of Rebecca, died, and was buried at the foot of Bethel, under an oak, and the name of that place was called, The oak of weeping.
35:8. About the same time, Deborah, the nurse of Rebekah, died, and she was buried at the base of Bethel, under an oak tree. And the name of that place was called, ‘Oak of Weeping.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Кормилица Ревекки Девора — без сомнения, та кормилица Ревекки, о которой, как спутнице Ревекки в Ханаан, замечено в 24:59, без упоминания, впрочем, имени ее. Она могла прибыть в стан Иакова в одно из посещений им Хеврона (трудно допустить, чтобы в течение 10: лет он, хотя бы один, ни разу не навестил отца и мать). Традиция иудейская говорит, что Ревекка, согласно данному ей обещанию Иакову (27:45) по истечении 14: лет пребывания Иакова в Харране послала туда Девору с известием, что Иаков может теперь возвратиться.
Adam Clarke: Commentary on the Bible - 1831
35:8: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:8: Rebekah's: Gen 24:59
under an oak: Sa1 31:13
Allonbachuth: i. e. the oak of weeping, Jdg 2:1, Jdg 2:5
Carl Friedrich Keil and Franz Delitzsch
35:8
There Deborah, Rebekah's nurse, died, and was buried below Bethel under an oak, which was henceforth called the "oak of weeping," a mourning oak, from the grief of Jacob's house on account of her death. Deborah had either been sent by Rebekah to take care of her daughters-in-law and grandsons, or had gone of her own accord into Jacob's household after the death of her mistress. The mourning at her death, and the perpetuation of her memory, are proofs that she must have been a faithful and highly esteemed servant in Jacob's house.
John Gill
35:8 But Deborah, Rebekah's nurse, died,.... That is, when, and quickly after they were come to Bethel; a nurse of Rebekah's came with her to Canaan, when she married Isaac, and is generally thought to be this Deborah, which is not improbable, Gen 24:59, though she might have more nurses than one, as great personages sometimes have, and then it will not be so difficult to answer the objection made here; that Rebekah's nurse, whom Jacob is supposed to leave in Canaan when he went to Padanaram, should now be in his family when he returned from hence; since the reply would be, that that nurse and this Deborah were not the same; but supposing them to be the same, which is most likely, this is accounted for several ways: according to Jarchi, who had it from an ancient writer of theirs (u), Rebekah sent her to fetch Jacob home, according to her promise, Gen 27:45; but it is not very probable that she should send a woman, and one so ancient, on such an errand: rather, this nurse of hers, after she had accompanied her to Canaan, and stayed awhile with her there, returned to Haran again, and being very useful in Jacob's large family, and having a great respect for them, returned again with them, and which she might choose in hopes of seeing Rebekah once more, whom she had a strong affection for; or, when Jacob was come into the land of Canaan to Shechem, he might send for her from Hebron to be assisting in his family; or going to visit his parents, which he might do before he went with his whole family to them, might bring her with him to Shechem, who travelling with him to Bethel died there: her name signifies a bee, as Josephus (w) observes:
and she was buried beneath Bethel; at the bottom of the hill or mountain on which Bethel stood:
under an oak; of which there were many about Bethel, 3Kings 13:14 4Kings 2:23; and it was not unusual to bury the dead under trees, see 1Kings 31:13,
and the name of it was called Allonbachuth; the oak of weeping, because of the weeping and mourning of Jacob's family at her death, she being a good woman, an ancient servant, and in great esteem with them. The Jews have a tradition that the occasion of this weeping, or at least of the increase of it, was, that Jacob at this time had the news of the death of Rebekah his mother; so the Targum of Jonathan,"there tidings were brought to Jacob of the death of Rebekah his mother, and he called the name of it another weeping;''and so Jarchi.
(u) R. Moses Hadarsan. (w) Antiqu. l. 5. c. 5. sect. 2.
John Wesley
35:8 There he buried Deborah, Rebekah's nurse - We have reason to think that Jacob, after he came to Canaan, while his family dwelt near Shechem, went himself to visit his father Isaac at Hebron. Rebekah probably was dead, but her old nurse (of whom mention is made Gen 24:59,) survived her, and Jacob took her to his family. While they were at Beth - el she died, and died lamented, so much lamented, that the oak under which she was buried, was called Allon - bachuth, the oak of weeping.
Robert Jamieson, A. R. Fausset and David Brown
35:8 Deborah, Rebekah's nurse, died--This event seems to have taken place before the solemnities were commenced. Deborah (Hebrew, a "bee"), supposing her to have been fifty years on coming to Canaan, had attained the great age of a hundred eighty. When she was removed from Isaac's household to Jacob's, is unknown. But it probably was on his return from Mesopotamia; and she would have been of invaluable service to his young family. Old nurses, like her, were not only honored, but loved as mothers; and, accordingly, her death was the occasion of great lamentation. She was buried under the oak--hence called "the terebinth of tears" (compare 3Kings 13:14). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By this manifestation of His presence, God testified His acceptance of Jacob's sacrifice and renewed the promise of the blessings guaranteed to Abraham and Isaac [Gen 35:11-12]; and the patriarch observed the ceremony with which he had formerly consecrated the place, comprising a sacramental cup, along with the oil that he poured on the pillar, and reimposing the memorable name [Gen 35:14]. The whole scene was in accordance with the character of the patriarchal dispensation, in which the great truths of religion were exhibited to the senses, and "the world's grey fathers" taught in a manner suited to the weakness of an infantile condition.
35:935:9: Եւ երեւեցաւ Աստուած Յակոբայ՝ մինչդեռ ա՛նդ էր ՚ի Լուզ. յորժամ եկն ՚ի Միջագետաց Ասորոց։ Եւ օրհնեաց զնա Աստուած։
9 Աստուած երեւաց Յակոբին, երբ սա Լուզում էր: Երբ Յակոբը Ասորիների Միջագետքից եկաւ Լուզ, Աստուած օրհնելով նրան՝
9 Աստուած նորէն երեւցաւ Յակոբին, երբ անիկա Միջագետքէն դարձեր էր եւ օրհնեց զանիկա։
Եւ երեւեցաւ Աստուած Յակոբայ` [493]մինչդեռ անդ էր ի Լուզ,`` յորժամ եկն ի Միջագետաց Ասորւոց, եւ օրհնեաց զնա Աստուած:

35:9: Եւ երեւեցաւ Աստուած Յակոբայ՝ մինչդեռ ա՛նդ էր ՚ի Լուզ. յորժամ եկն ՚ի Միջագետաց Ասորոց։ Եւ օրհնեաց զնա Աստուած։
9 Աստուած երեւաց Յակոբին, երբ սա Լուզում էր: Երբ Յակոբը Ասորիների Միջագետքից եկաւ Լուզ, Աստուած օրհնելով նրան՝
9 Աստուած նորէն երեւցաւ Յակոբին, երբ անիկա Միջագետքէն դարձեր էր եւ օրհնեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
35:99: И явился Бог Иакову по возвращении его из Месопотамии, и благословил его,
35:9 ὤφθη οπτανομαι see δὲ δε though; while ὁ ο the θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov ἔτι ετι yet; still ἐν εν in Λουζα λουζα when παρεγένετο παραγινομαι happen by; come by / to / along ἐκ εκ from; out of Μεσοποταμίας μεσοποταμια Mesopotamia τῆς ο the Συρίας συρια Syria; Siria καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him ὁ ο the θεός θεος God
35:9 וַ wa וְ and יֵּרָ֨א yyērˌā ראה see אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶֽל־ ʔˈel- אֶל to יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob עֹ֔וד ʕˈôḏ עֹוד duration בְּ bᵊ בְּ in בֹאֹ֖ו vōʔˌô בוא come מִ mi מִן from פַּדַּ֣ן ppaddˈan פַּדָּן [paddan], field? אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וַ wa וְ and יְבָ֖רֶךְ yᵊvˌāreḵ ברך bless אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
35:9. apparuit autem iterum Deus Iacob postquam reversus est de Mesopotamiam Syriae benedixitque eiAnd God appeared again to Jacob, after he returned from Mesopotamia of Syria, and he blessed him,
9. And God appeared unto Jacob again, when he came from Paddan-aram, and blessed him.
35:9. Then God appeared again to Jacob, after he returned from Mesopotamia of Syria, and he blessed him,
And God appeared unto Jacob again, when he came out of Padan- aram, and blessed him:

9: И явился Бог Иакову по возвращении его из Месопотамии, и благословил его,
35:9
ὤφθη οπτανομαι see
δὲ δε though; while
ο the
θεὸς θεος God
Ιακωβ ιακωβ Iakōb; Iakov
ἔτι ετι yet; still
ἐν εν in
Λουζα λουζα when
παρεγένετο παραγινομαι happen by; come by / to / along
ἐκ εκ from; out of
Μεσοποταμίας μεσοποταμια Mesopotamia
τῆς ο the
Συρίας συρια Syria; Siria
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
αὐτὸν αυτος he; him
ο the
θεός θεος God
35:9
וַ wa וְ and
יֵּרָ֨א yyērˌā ראה see
אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
עֹ֔וד ʕˈôḏ עֹוד duration
בְּ bᵊ בְּ in
בֹאֹ֖ו vōʔˌô בוא come
מִ mi מִן from
פַּדַּ֣ן ppaddˈan פַּדָּן [paddan], field?
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וַ wa וְ and
יְבָ֖רֶךְ yᵊvˌāreḵ ברך bless
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
35:9. apparuit autem iterum Deus Iacob postquam reversus est de Mesopotamiam Syriae benedixitque ei
And God appeared again to Jacob, after he returned from Mesopotamia of Syria, and he blessed him,
35:9. Then God appeared again to Jacob, after he returned from Mesopotamia of Syria, and he blessed him,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-13: Здесь изображается видение Бога Иакову «впервые по возвращении из Месопотамии» (ранее, ст. 1, было простое повеление Божье) и благословение Им Иакова. Видение это ставится в параллель с бывшим Иакову на пути бегства его в Месопотамию: то и другое видение имеет место в Вефиле, одно при начале странствования в Месопотамию и при произнесении обета Иаковом, другое — при возвращении его на родину и исполнении обета; там и здесь повторяются обетования Божии Аврааму, причем в последнем случае Бог окончательно утверждает за Иаковом имя Израиля (ср. 32:27–28), в чем и состоит нарочитое благословение Иакова (ст. 9–10).

И как Аврааму при возвещении ему рождения сына (17:1) Бог открывается с обозначением в тексте еврейском словами Ел-Шаддай, что значит «Бог всемогущий», так же открывается теперь Иакову (11: ст.) при повторении обетования о происхождении от него множества народов; повторяется (12) и обетование о даровании потомству Авраама и Иакова земли Ханаанской. Умирая, Иаков воспоминал (48:3) вефильское событие, как высший момент жизни своей. Действительно, оно, благодаря указанному отношению к истории Авраама (17:1: и др.), к видению Иакова на пути в Месопотамию (28:12: и д.) и к таинственному богоборению Иакова в Пенуеле (32:27: и д.), связует в одно целое всю предшествующую патриархальную историю, представляя ее единой историей спасения, планомерно развивающеюся под непрестанным воздействием Божиим.
Adam Clarke: Commentary on the Bible - 1831
35:9: 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.
Albert Barnes: Notes on the Bible - 1834
35:9-15
God appears to Jacob again at Bethel, and renews the promise made to him there Gen 28:13-14. Again. The writer here refers to the former meeting of God with Jacob at Bethel, and thereby proves himself cognizant of the fact, and of the record already made of it. "When he went out of Padan-aram." This corroborates the explanation of the clause, Gen 35:6, "which is in the land of Kenaan." Bethel was the last point in this land that was noticed in his flight from Esau. His arrival at the same point indicates that he has now returned from Padan-aram to the land of Kenaan. "He called his name Israel." At Bethel he renews the change of name, to indicate that the meetings here were of equal moment in Jacob's spiritual life with that at Penuel. It implies also that this life had been declining in the interval between Penuel and Bethel, and had now been Rev_ived by the call of God to go to Bethel, and by the interview.
The renewal of the naming aptly expresses this renewal of spiritual life. "I am God Almighty." So he proclaimed himself before to Abraham Gen 17:1. "Be fruitful, and multiply." Abraham and Isaac had each only one son of promise. But now the time of increase is come. Jacob has been blessed with eleven sons, and at least one daughter. And now he receives the long-promised blessing, "be fruitful and multiply." From this time forth the multiplication of Israel is rapid. In twenty-six years after this time he goes down into Egypt with seventy souls, besides the wives of his married descendants, and two hundred and ten years after that Israel goes out of Egypt numbering about one million eight hundred thousand. "A nation and a congregation of nations," such as were then known in the world, had at the last date come of him, and "kings" were to follow in due time. The land, as well as the seed, is again promised.
Jacob now, according to his wont, perpetuates the scene of divine manifestation with a monumental stone. "God went up;" as he went up from Abraham Gen 17:22 after a similar conferencc with him. He had now spoken to Jacob face to face, as he communed with Abraham. "A pillar" in the place where he talked with him, a consecrated monument of this second interview, not in a dream as before, but in a waking vision. On this he pours a drink-offering of wine, and then anoints it with oil. Here, for the first time, we meet with the libation. It is possible there was such an offering when Melkizedec brought forth bread and wine, though it is not recorded. The drink-offering is the complement of the meat-offering, and both are accompaniments of the sacrifice which is offered on the altar. They are in themselves expressive of gratitude and devotion. Wine and oil are used to denote the quickening and sanctifying power of the Spirit of God. "Bethel." We are now familiar with the repetition of the naming of persons and places. This place was already called Bethel by Jacob himself; it is most likely that Abraham applied this name to it: and for aught we know, some servant of the true God, under the Noachic covenant, may have originated the name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:9: Gen 12:7, Gen 17:1, Gen 18:1, Gen 26:2, Gen 28:13, Gen 31:3, Gen 31:11-13, Gen 32:1, Gen 32:24-30, Gen 35:1, Gen 46:2, Gen 46:3; Gen 48:3, Gen 48:4; Jer 31:3; Hos 12:4; Act 7:2
Carl Friedrich Keil and Franz Delitzsch
35:9
The Fresh Revelation at Bethel. - After Jacob had performed his vow by erecting the altar at Bethel, God appeared to him again there ("again," referring to Gen 28), "on his coming out of Padan-Aram," as He had appeared to him 30 years before on his journey thither, - though it was then in a dream, now by daylight in a visible form (cf. Gen 35:13, "God went up from him"). The gloom of that day of fear had now brightened into the clear daylight of salvation. This appearance was the answer, which God gave to Jacob on his acknowledgement of Him; and its reality is thereby established, in opposition to the conjecture that it is merely a legendary repetition of the previous vision.
(Note: This conjecture derives no support from the fact that the manifestations of God are ascribed to Elohim in Gen 35:1 and Gen 35:9., although the whole chapter treats of the display of mercy by the covenant God, i.e., Jehovah. For the occurrence of Elohim instead of Jehovah in Gen 35:1 may be explained, partly from the antithesis of God and man (because Jacob, the man, had neglected to redeem his vow, it was necessary that he should be reminded of it by God), and partly from the fact that there is no allusion to any appearance of God, but the words "God said" are to be understood, no doubt, as relating to an inward communication. The use of Elohim in Gen 35:9. follows naturally from the injunction of Elohim in Gen 35:1; and there was the less necessity for an express designation of the God appearing as Jehovah, because, on the one hand, the object of this appearance was simply to renew and confirm the former appearance of Jehovah (Gen 28:12.), and on the other hand, the title assumed in Gen 35:11, El Shaddai, refers to Gen 27:1, where Jehovah announces Himself to Abram as El Shaddai.)
The former theophany had promised to Jacob divine protection in a foreign land and restoration to his home, on the ground of his call to be the bearer of the blessings of salvation. This promise God had fulfilled, and Jacob therefore performed his vow. On the strength of this, God now confirmed to him the name of Israel, which He had already given him in Gen 32:28, and with it the promised of a numerous seed and the possession of Canaan, which, so far as the form and substance are concerned, points back rather to Gen 17:6 and Gen 17:8 than to Gen 28:13-14, and for the fulfilment of which, commencing with the birth of his sons and his return to Canaan, and stretching forward to the most remote future, the name of Israel was to furnish him with a pledge. - Jacob alluded to this second manifestation of God at Bethel towards the close of his life (Gen 48:3-4); and Hosea (Hos 12:4) represents it as the result of his wrestling with God. The remembrance of this appearance Jacob transmitted to his descendants by erecting a memorial stone, which he not only anointed with oil like the former one in Gen 28:17, but consecrated by a drink-offering and by the renewal of the name Bethel.
John Gill
35:9 And God appeared unto Jacob again,.... At Bethel, as he had at Shechem, when he bid him go thither, Gen 35:1; or rather as he had at the brook Jabbok, where he said to him the same things as here, Gen 32:24, though Jarchi interprets it of his appearing again to him at the same place at Bethel, where he had appeared to him the first time, at his going to Haran, and now a second time:
when he came out of Padanaram; or returned from thence:
and blessed him; with the same blessings as before, renewing and confirming them. Jarchi says, with the blessing of mourners, because of the death of his mother, and her nurse.
35:1035:10: Եւ ասէ ցնա Աստուած. Անուն քո Յակոբ՝ ո՛չ եւս կոչեսցի Յակոբ, այլ Իսրայէ՛լ եղիցի անուն քո։ Եւ կոչեաց զանուն նորա Իսրայէլ։
10 ասաց. «Քո անունը Յակոբ է, բայց այլեւս Յակոբ չես կոչուելու, այլ Իսրայէլ կը լինի քո անունը»: Եւ նա կոչուեց Իսրայէլ:
10 Եւ Աստուած ըսաւ անոր. «Քու անունդ Յակոբ է. ա՛լ անգամ մըն ալ քու անունդ Յակոբ չըսուի, հապա Իսրայէլ ըլլայ քու անունդ» ու անոր անունը Իսրայէլ դրաւ։
Եւ ասէ ցնա Աստուած. Անունդ քո Յակոբ` ոչ եւս կոչեսցի Յակոբ, այլ Իսրայէլ եղիցի անուն քո: Եւ կոչեաց զանուն նորա Իսրայէլ:

35:10: Եւ ասէ ցնա Աստուած. Անուն քո Յակոբ՝ ո՛չ եւս կոչեսցի Յակոբ, այլ Իսրայէ՛լ եղիցի անուն քո։ Եւ կոչեաց զանուն նորա Իսրայէլ։
10 ասաց. «Քո անունը Յակոբ է, բայց այլեւս Յակոբ չես կոչուելու, այլ Իսրայէլ կը լինի քո անունը»: Եւ նա կոչուեց Իսրայէլ:
10 Եւ Աստուած ըսաւ անոր. «Քու անունդ Յակոբ է. ա՛լ անգամ մըն ալ քու անունդ Յակոբ չըսուի, հապա Իսրայէլ ըլլայ քու անունդ» ու անոր անունը Իսրայէլ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
35:1010: и сказал ему Бог: имя твое Иаков; отныне ты не будешь называться Иаковом, но будет имя тебе: Израиль. И нарек ему имя: Израиль.
35:10 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the θεός θεος God τὸ ο the ὄνομά ονομα name; notable σου σου of you; your Ιακωβ ιακωβ Iakōb; Iakov οὐ ου not κληθήσεται καλεω call; invite ἔτι ετι yet; still Ιακωβ ιακωβ Iakōb; Iakov ἀλλ᾿ αλλα but Ισραηλ ισραηλ.1 Israel ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable σου σου of you; your
35:10 וַ wa וְ and יֹּֽאמֶר־ yyˈōmer- אמר say לֹ֥ו lˌô לְ to אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) שִׁמְךָ֣ šimᵊḵˈā שֵׁם name יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob לֹֽא־ lˈō- לֹא not יִקָּרֵא֩ yiqqārˌē קרא call שִׁמְךָ֨ šimᵊḵˌā שֵׁם name עֹ֜וד ʕˈôḏ עֹוד duration יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יִהְיֶ֣ה yihyˈeh היה be שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
35:10. dicens non vocaberis ultra Iacob sed Israhel erit nomen tuum et appellavit eum IsrahelSaying: Thou shalt not be called any more Jacob, but Israel shall be thy name. And he called him Israel.
10. 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.
35:10. saying: “You will no longer be called Jacob, for your name shall be Israel.” And he called him Israel,
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:

10: и сказал ему Бог: имя твое Иаков; отныне ты не будешь называться Иаковом, но будет имя тебе: Израиль. И нарек ему имя: Израиль.
35:10
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ο the
θεός θεος God
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
Ιακωβ ιακωβ Iakōb; Iakov
οὐ ου not
κληθήσεται καλεω call; invite
ἔτι ετι yet; still
Ιακωβ ιακωβ Iakōb; Iakov
ἀλλ᾿ αλλα but
Ισραηλ ισραηλ.1 Israel
ἔσται ειμι be
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
35:10
וַ wa וְ and
יֹּֽאמֶר־ yyˈōmer- אמר say
לֹ֥ו lˌô לְ to
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
שִׁמְךָ֣ šimᵊḵˈā שֵׁם name
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
לֹֽא־ lˈō- לֹא not
יִקָּרֵא֩ yiqqārˌē קרא call
שִׁמְךָ֨ šimᵊḵˌā שֵׁם name
עֹ֜וד ʕˈôḏ עֹוד duration
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
כִּ֤י kˈî כִּי that
אִם־ ʔim- אִם if
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יִהְיֶ֣ה yihyˈeh היה be
שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
35:10. dicens non vocaberis ultra Iacob sed Israhel erit nomen tuum et appellavit eum Israhel
Saying: Thou shalt not be called any more Jacob, but Israel shall be thy name. And he called him Israel.
35:10. saying: “You will no longer be called Jacob, for your name shall be Israel.” And he called him Israel,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:10: Gen 17:5, Gen 17:15, Gen 32:27, Gen 32:28; Kg1 18:31; Kg2 17:34
John Gill
35:10 And God said unto him, thy name is Jacob,.... Which his parents gave him at his birth, and by, which he had been always called:
thy name shall not be called any more Jacob, but Israel shall be thy name; not Jacob only, as Aben Ezra and Ben Melech interpret it, but Israel also, and that more commonly and frequently, and not only he himself personally, but his posterity also:
and he called his name Israel; confirmed the name he had before given him, Gen 32:28; and by this confirmation of it signifying, that as he had prevailed over his brother Esau, and escaped his hands, so he should prevail over all that rose up against him, and opposed him, even as he had power with God, and prevailed: though some think this name was only promised him before, but now actually given him; but then they take the angel that appeared wrestling with him in the likeness of a man to be a created angel, and that what he promised in the name of God was now made, good by God himself; there is great reason to believe that that angel was the increased one, the Son of God, as here also.
John Wesley
35:10 God now confirmed the change of his name. It was done before by the angel that wrestled with him, Gen 32:28, and here it was ratified by the divine majesty, to encourage him against the fear of the Canaanites. Who can be too hard for Israel, a prince with God?
35:1135:11: Եւ ասէ ցնա Աստուած. Ե՛ս եմ Աստուած քո բաւական. աճեսջի՛ր եւ բազմասջի՛ր. ազգք եւ ժողովուրդք ազգաց եղիցին ՚ի քէն, եւ թագաւո՛րք յերանաց քոց ելցեն[325]. [325] Ոմանք. Ազգք եւ ժողովք ազգաց։
11 Աստուած ասաց նրան. «Ես եմ քո ամենակարող Աստուածը: Աճի՛ր եւ բազմացի՛ր: Ցեղեր ու ցեղախմբեր պիտի ծնուեն քեզնից, եւ թագաւորներ պիտի ելնեն քո կողից:
11 Եւ Աստուած ըսաւ անոր. «Ես Ամենակարող Աստուածն եմ. աճիս ու շատնաս. քեզմէ ազգ ու ազգերու բազմութիւն թող ըլլայ եւ քու երանքէդ թագաւորներ ելլեն։
Եւ ասէ ցնա Աստուած. Ես եմ Աստուած [494]քո բաւական``. աճեսջիր եւ բազմասջիր. ազգք եւ ժողովք ազգաց եղիցին ի քէն, եւ թագաւորք յերանաց քոց ելցեն:

35:11: Եւ ասէ ցնա Աստուած. Ե՛ս եմ Աստուած քո բաւական. աճեսջի՛ր եւ բազմասջի՛ր. ազգք եւ ժողովուրդք ազգաց եղիցին ՚ի քէն, եւ թագաւո՛րք յերանաց քոց ելցեն[325].
[325] Ոմանք. Ազգք եւ ժողովք ազգաց։
11 Աստուած ասաց նրան. «Ես եմ քո ամենակարող Աստուածը: Աճի՛ր եւ բազմացի՛ր: Ցեղեր ու ցեղախմբեր պիտի ծնուեն քեզնից, եւ թագաւորներ պիտի ելնեն քո կողից:
11 Եւ Աստուած ըսաւ անոր. «Ես Ամենակարող Աստուածն եմ. աճիս ու շատնաս. քեզմէ ազգ ու ազգերու բազմութիւն թող ըլլայ եւ քու երանքէդ թագաւորներ ելլեն։
zohrab-1805▾ eastern-1994▾ western am▾
35:1111: И сказал ему Бог: Я Бог Всемогущий; плодись и умножайся; народ и множество народов будет от тебя, и цари произойдут из чресл твоих;
35:11 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him ὁ ο the θεός θεος God ἐγὼ εγω I ὁ ο the θεός θεος God σου σου of you; your αὐξάνου αυξανω grow; increase καὶ και and; even πληθύνου πληθυνω multiply ἔθνη εθνος nation; caste καὶ και and; even συναγωγαὶ συναγωγη gathering ἐθνῶν εθνος nation; caste ἔσονται ειμι be ἐκ εκ from; out of σοῦ σου of you; your καὶ και and; even βασιλεῖς βασιλευς monarch; king ἐκ εκ from; out of τῆς ο the ὀσφύος οσφυς loins; waist σου σου of you; your ἐξελεύσονται εξερχομαι come out; go out
35:11 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say לֹ֨ו lˌô לְ to אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲנִ֨י ʔᵃnˌî אֲנִי i אֵ֤ל ʔˈēl אֵל god שַׁדַּי֙ šaddˌay שַׁדַּי Almighty פְּרֵ֣ה pᵊrˈē פרה be fertile וּ û וְ and רְבֵ֔ה rᵊvˈē רבה be many גֹּ֛וי gˈôy גֹּוי people וּ û וְ and קְהַ֥ל qᵊhˌal קָהָל assembly גֹּויִ֖ם gôyˌim גֹּוי people יִהְיֶ֣ה yihyˈeh היה be מִמֶּ֑ךָּ mimmˈekkā מִן from וּ û וְ and מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king מֵ mē מִן from חֲלָצֶ֥יךָ ḥᵃlāṣˌeʸḵā חֶלֶץ loins יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out
35:11. dixitque ei ego Deus omnipotens cresce et multiplicare gentes et populi nationum erunt ex te reges de lumbis tuis egredienturAnd said to him: I am God almighty, increase thou and be multiplied. Nations and peoples of nations shall be from thee, and kings shall come out of thy loins.
11. 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;
35:11. and he said to him: “I am Almighty God: increase and multiply. Tribes and peoples of nations will be from you, and kings will go forth from your loins.
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:

11: И сказал ему Бог: Я Бог Всемогущий; плодись и умножайся; народ и множество народов будет от тебя, и цари произойдут из чресл твоих;
35:11
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
ο the
θεός θεος God
ἐγὼ εγω I
ο the
θεός θεος God
σου σου of you; your
αὐξάνου αυξανω grow; increase
καὶ και and; even
πληθύνου πληθυνω multiply
ἔθνη εθνος nation; caste
καὶ και and; even
συναγωγαὶ συναγωγη gathering
ἐθνῶν εθνος nation; caste
ἔσονται ειμι be
ἐκ εκ from; out of
σοῦ σου of you; your
καὶ και and; even
βασιλεῖς βασιλευς monarch; king
ἐκ εκ from; out of
τῆς ο the
ὀσφύος οσφυς loins; waist
σου σου of you; your
ἐξελεύσονται εξερχομαι come out; go out
35:11
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
לֹ֨ו lˌô לְ to
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲנִ֨י ʔᵃnˌî אֲנִי i
אֵ֤ל ʔˈēl אֵל god
שַׁדַּי֙ šaddˌay שַׁדַּי Almighty
פְּרֵ֣ה pᵊrˈē פרה be fertile
וּ û וְ and
רְבֵ֔ה rᵊvˈē רבה be many
גֹּ֛וי gˈôy גֹּוי people
וּ û וְ and
קְהַ֥ל qᵊhˌal קָהָל assembly
גֹּויִ֖ם gôyˌim גֹּוי people
יִהְיֶ֣ה yihyˈeh היה be
מִמֶּ֑ךָּ mimmˈekkā מִן from
וּ û וְ and
מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king
מֵ מִן from
חֲלָצֶ֥יךָ ḥᵃlāṣˌeʸḵā חֶלֶץ loins
יֵצֵֽאוּ׃ yēṣˈēʔû יצא go out
35:11. dixitque ei ego Deus omnipotens cresce et multiplicare gentes et populi nationum erunt ex te reges de lumbis tuis egredientur
And said to him: I am God almighty, increase thou and be multiplied. Nations and peoples of nations shall be from thee, and kings shall come out of thy loins.
35:11. and he said to him: “I am Almighty God: increase and multiply. Tribes and peoples of nations will be from you, and kings will go forth from your loins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:11: God Almighty: Gen 17:1, Gen 18:14, Gen 43:14, Gen 48:3, Gen 48:4; Exo 6:3; Co2 6:18
a nation: Gen 12:2, Gen 13:16, Gen 15:5, Gen 17:5-7, Gen 17:16, Gen 18:18, Gen 22:17, Gen 28:3, Gen 28:4, Gen 28:14, Gen 32:12, Gen 46:3; Gen 48:4; Exo 1:7; Num. 1:1-26:65; Sa1 1:1- Ch2 36:23
John Gill
35:11 And God said unto him, I am God Almighty,.... And so able to protect and defend him, and to fulfil all promises made to him, and to supply him with everything he wanted; being, as some choose to render the word, "God all sufficient", having a sufficiency of all good things in him to communicate to his people:
be fruitful and multiply; which carries in it a promise or prophecy that he should increase and multiply, though not he himself personally, he having but one son born after this, yet in his posterity:
a nation, and a company of nations, shall be of thee; the nation of Israel, called so after his name, and the twelve tribes, which were as so many nations, of which the above nation consisted:
and kings shall come out of thy loins; as Saul, David, Solomon, and, many others, who were kings of Israel and of Judah, and especially the King Messiah; yea, all his posterity were kings and priests, or a kingdom of priests, Ex 19:6.
John Wesley
35:11 He renewed and ratified the covenant with him, by the name of El - Shaddai, I am God Almighty. God All - sufficient, able to make good the promise in due time, and to support thee and provide for thee. Two things are promised him. That he should be the father of a great nation: great in number, a company of nations shall be of thee - Every tribe of Israel was a nation, and all the twelve, a company of nations: great in honour and power, kings shall come out of thy loins. That he should be master of a good land, Gen 35:12. The land that was given to Abraham and Isaac is here entailed on Jacob and his seed. These two promises had also a spiritual signification, which we may suppose Jacob himself had some notion of: for without doubt Christ is the promised seed, and heaven is the promised land; the former is the foundation, and the latter the top - stone of all God's favours.
35:1235:12: եւ զերկիրդ զոր ետու Աբրաամու եւ Սահակայ՝ քե՛զ տաց զդա, քե՛զ եղիցի, եւ զաւակի քում յետ քո տաց զերկիրդ զայդ։
12 Այն երկիրը, որ տուել եմ Աբրահամին ու Իսահակին, քեզ եմ տալու, քոնը թող լինի: Քեզնից յետոյ քո սերնդին եմ տալու այդ երկիրը»:
12 Այն երկիրը, որ Աբրահամին եւ Իսահակին տուի, քեզի պիտի տամ ու քեզմէ ետքը քու սերունդիդ պիտի տամ այն երկիրը»։
Եւ զերկիրդ զոր ետու Աբրահամու եւ Իսահակայ` քեզ տաց զդա, քեզ եղիցի, եւ զաւակի քում յետ քո տաց զերկիրդ զայդ:

35:12: եւ զերկիրդ զոր ետու Աբրաամու եւ Սահակայ՝ քե՛զ տաց զդա, քե՛զ եղիցի, եւ զաւակի քում յետ քո տաց զերկիրդ զայդ։
12 Այն երկիրը, որ տուել եմ Աբրահամին ու Իսահակին, քեզ եմ տալու, քոնը թող լինի: Քեզնից յետոյ քո սերնդին եմ տալու այդ երկիրը»:
12 Այն երկիրը, որ Աբրահամին եւ Իսահակին տուի, քեզի պիտի տամ ու քեզմէ ետքը քու սերունդիդ պիտի տամ այն երկիրը»։
zohrab-1805▾ eastern-1994▾ western am▾
35:1212: землю, которую Я дал Аврааму и Исааку, Я дам тебе, и потомству твоему по тебе дам землю сию.
35:12 καὶ και and; even τὴν ο the γῆν γη earth; land ἣν ος who; what δέδωκα διδωμι give; deposit Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak σοὶ σοι you δέδωκα διδωμι give; deposit αὐτήν αυτος he; him σοὶ σοι you ἔσται ειμι be καὶ και and; even τῷ ο the σπέρματί σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land ταύτην ουτος this; he
35:12 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֛תִּי nāṯˈattî נתן give לְ lᵊ לְ to אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham וּ û וְ and לְ lᵊ לְ to יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac לְךָ֣ lᵊḵˈā לְ to אֶתְּנֶ֑נָּה ʔettᵊnˈennā נתן give וּֽ ˈû וְ and לְ lᵊ לְ to זַרְעֲךָ֥ zarʕᵃḵˌā זֶרַע seed אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after אֶתֵּ֥ן ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
35:12. terramque quam dedi Abraham et Isaac dabo tibi et semini tuo post teAnd the land which I gave to Abraham and Isaac, I will give to thee, and to thy seed after thee.
12. 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.
35:12. And the land that I gave to Abraham and Isaac, I will give to you, and to your offspring after you.”
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:

12: землю, которую Я дал Аврааму и Исааку, Я дам тебе, и потомству твоему по тебе дам землю сию.
35:12
καὶ και and; even
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
δέδωκα διδωμι give; deposit
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
σοὶ σοι you
δέδωκα διδωμι give; deposit
αὐτήν αυτος he; him
σοὶ σοι you
ἔσται ειμι be
καὶ και and; even
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
μετὰ μετα with; amid
σὲ σε.1 you
δώσω διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
35:12
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֛תִּי nāṯˈattî נתן give
לְ lᵊ לְ to
אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham
וּ û וְ and
לְ lᵊ לְ to
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
לְךָ֣ lᵊḵˈā לְ to
אֶתְּנֶ֑נָּה ʔettᵊnˈennā נתן give
וּֽ ˈû וְ and
לְ lᵊ לְ to
זַרְעֲךָ֥ zarʕᵃḵˌā זֶרַע seed
אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after
אֶתֵּ֥ן ʔettˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
35:12. terramque quam dedi Abraham et Isaac dabo tibi et semini tuo post te
And the land which I gave to Abraham and Isaac, I will give to thee, and to thy seed after thee.
35:12. And the land that I gave to Abraham and Isaac, I will give to you, and to your offspring after you.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:12: the land: Gen 12:7, Gen 13:14-17, Gen 15:18, Gen 26:3, Gen 26:4, Gen 28:3, Gen 28:4, Gen 28:13, Gen 48:4; Exo 3:8; jos 6:1-21:45
to: Neh. 13:1-31
John Gill
35:12 And the land which I gave Abraham and Isaac, to thee will I give it,.... Meaning the land of Canaan, which, as he had by promise given it to his grandfather, and father, so he would give it to him; thus renewing the grant of it for his comfort, and the encouragement of his faith, when he had been in danger of being destroyed by the inhabitants of it, and was obliged to remove from one part of it to another:
and to thy seed after thee will I give the land; and not only make a grant of it to them, but put them into the possession of it, as in process of time he did.
35:1335:13: Եւ վերացաւ ՚ի նմանէ Աստուած ՚ի տեղւոջէն՝ ուր խօսեցաւ ընդ նմա։
13 Եւ Աստուած վերացաւ նրանից, այն վայրից, որտեղ խօսել էր նրա հետ,
13 Աստուած այնտեղ, ուր անոր հետ խօսեցաւ, անոր քովէն վեր ելաւ։
Եւ վերացաւ ի նմանէ Աստուած ի տեղւոջէն ուր խօսեցաւ ընդ նմա:

35:13: Եւ վերացաւ ՚ի նմանէ Աստուած ՚ի տեղւոջէն՝ ուր խօսեցաւ ընդ նմա։
13 Եւ Աստուած վերացաւ նրանից, այն վայրից, որտեղ խօսել էր նրա հետ,
13 Աստուած այնտեղ, ուր անոր հետ խօսեցաւ, անոր քովէն վեր ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
35:1313: И восшел от него Бог с места, на котором говорил ему.
35:13 ἀνέβη αναβαινω step up; ascend δὲ δε though; while ὁ ο the θεὸς θεος God ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality οὗ ου.1 where ἐλάλησεν λαλεω talk; speak μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
35:13 וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מֵ mē מִן from עָלָ֖יו ʕālˌāʸw עַל upon אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אִתֹּֽו׃ ʔittˈô אֵת together with
35:13. et recessit ab eoAnd he departed from him.
13. And God went up from him in the place where he spake with him.
35:13. And he withdrew from him.
And God went up from him in the place where he talked with him:

13: И восшел от него Бог с места, на котором говорил ему.
35:13
ἀνέβη αναβαινω step up; ascend
δὲ δε though; while
ο the
θεὸς θεος God
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
οὗ ου.1 where
ἐλάλησεν λαλεω talk; speak
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
35:13
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
מֵ מִן from
עָלָ֖יו ʕālˌāʸw עַל upon
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
אִתֹּֽו׃ ʔittˈô אֵת together with
35:13. et recessit ab eo
And he departed from him.
35:13. And he withdrew from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:13: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:13: Gen 11:5, Gen 17:22, Gen 18:33; Jdg 6:21, Jdg 13:20; Luk 24:31
Geneva 1599
35:13 And God (e) went up from him in the place where he talked with him.
(e) As God is said to descend, when he shows some sign of his presence: so he is said to ascend when a vision is ended.
John Gill
35:13 And God went up from him,.... Or "from above" him (x); by this it seems that there was a visible appearance of the glory of the Lord, as Onkelos, or of the Shechinah, as Jonathan; even of the Son of God in an human form, who either appeared just above him, or on the same spot with him, conversing with him as above related; and when he had done, ascended in a visible manner from him, till he disappeared:
in the place where he talked with him; whether it was over him, or by him; thence he removed from him, and ceased talking with him; for communion with a divine Person is not constant and uninterrupted in the present state.
(x) "desuper eum", Montanus.
John Wesley
35:13 And God went up from him - Or, from over him - In some visible display of glory, which had hovered over him, while he talked with him.
Robert Jamieson, A. R. Fausset and David Brown
35:13 God went up from him--The presence of God was indicated in some visible form and His acceptance of the sacrifice shown by the miraculous descent of fire from heaven, consuming it on the altar.
35:1435:14: Եւ կանգնեաց Յակոբ արձա՛ն ՚ի տեղւոջն ուր խօսեցաւ ընդ նմա, արձա՛ն քարեղէն. եւ նուիրեաց ՚ի նմա նուէ՛րս. եւ արկ ՚ի վերայ նորա եւղ[326]։ [326] Ոսկան. Ուր խօսեցաւ ընդ նմա Աստուած։
14 իսկ Յակոբը կոթող կանգնեցրեց այն տեղում, որտեղ խօսել էր նրա հետ, քարէ կոթող, նրա վրայ գինի թափեց, իւղով օծեց կոթողը
14 Յակոբ քարէ արձան մը կանգնեցուց այն տեղ, ուր Աստուած իրեն հետ խօսեցաւ եւ անոր վրայ ըմպելի նուէր մատուցանեց ու անոր վրայ իւղ թափեց։
Եւ կանգնեաց Յակոբ արձան ի տեղւոջն ուր խօսեցաւ ընդ նմա, արձան քարեղէն, եւ նուիրեաց ի նմա նուէրս, եւ արկ ի վերայ նորա եւղ:

35:14: Եւ կանգնեաց Յակոբ արձա՛ն ՚ի տեղւոջն ուր խօսեցաւ ընդ նմա, արձա՛ն քարեղէն. եւ նուիրեաց ՚ի նմա նուէ՛րս. եւ արկ ՚ի վերայ նորա եւղ[326]։
[326] Ոսկան. Ուր խօսեցաւ ընդ նմա Աստուած։
14 իսկ Յակոբը կոթող կանգնեցրեց այն տեղում, որտեղ խօսել էր նրա հետ, քարէ կոթող, նրա վրայ գինի թափեց, իւղով օծեց կոթողը
14 Յակոբ քարէ արձան մը կանգնեցուց այն տեղ, ուր Աստուած իրեն հետ խօսեցաւ եւ անոր վրայ ըմպելի նուէր մատուցանեց ու անոր վրայ իւղ թափեց։
zohrab-1805▾ eastern-1994▾ western am▾
35:1414: И поставил Иаков памятник на месте, на котором говорил ему [Бог], памятник каменный, и возлил на него возлияние, и возлил на него елей;
35:14 καὶ και and; even ἔστησεν ιστημι stand; establish Ιακωβ ιακωβ Iakōb; Iakov στήλην στηλη in τῷ ο the τόπῳ τοπος place; locality ᾧ ος who; what ἐλάλησεν λαλεω talk; speak μετ᾿ μετα with; amid αὐτοῦ αυτος he; him στήλην στηλη stone καὶ και and; even ἔσπεισεν σπενδω make a libation / drink-offering; pour out ἐπ᾿ επι in; on αὐτὴν αυτος he; him σπονδὴν σπονδη and; even ἐπέχεεν επιχεω pour on ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἔλαιον ελαιον oil
35:14 וַ wa וְ and יַּצֵּ֨ב yyaṣṣˌēv נצב stand יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob מַצֵּבָ֗ה maṣṣēvˈā מַצֵּבָה massebe בַּ ba בְּ in † הַ the מָּקֹ֛ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אִתֹּ֖ו ʔittˌô אֵת together with מַצֶּ֣בֶת maṣṣˈeveṯ מַצֶּבֶת stump אָ֑בֶן ʔˈāven אֶבֶן stone וַ wa וְ and יַּסֵּ֤ךְ yyassˈēḵ נסך pour עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon נֶ֔סֶךְ nˈeseḵ נֵסֶךְ libation וַ wa וְ and יִּצֹ֥ק yyiṣˌōq יצק pour עָלֶ֖יהָ ʕālˌeʸhā עַל upon שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
35:14. ille vero erexit titulum lapideum in loco quo locutus ei fuerat Deus libans super eum libamina et effundens oleumBut he set up a monument of stone, in the place where God had spoken to him: pouring drink-offerings upon it, and pouring oil thereon:
14. 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.
35:14. In truth, he set up a monument of stone, in the place where God had spoken to him, pouring out libations over it, and pouring oil,
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:

14: И поставил Иаков памятник на месте, на котором говорил ему [Бог], памятник каменный, и возлил на него возлияние, и возлил на него елей;
35:14
καὶ και and; even
ἔστησεν ιστημι stand; establish
Ιακωβ ιακωβ Iakōb; Iakov
στήλην στηλη in
τῷ ο the
τόπῳ τοπος place; locality
ος who; what
ἐλάλησεν λαλεω talk; speak
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
στήλην στηλη stone
καὶ και and; even
ἔσπεισεν σπενδω make a libation / drink-offering; pour out
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
σπονδὴν σπονδη and; even
ἐπέχεεν επιχεω pour on
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ἔλαιον ελαιον oil
35:14
וַ wa וְ and
יַּצֵּ֨ב yyaṣṣˌēv נצב stand
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
מַצֵּבָ֗ה maṣṣēvˈā מַצֵּבָה massebe
בַּ ba בְּ in
הַ the
מָּקֹ֛ום mmāqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
אִתֹּ֖ו ʔittˌô אֵת together with
מַצֶּ֣בֶת maṣṣˈeveṯ מַצֶּבֶת stump
אָ֑בֶן ʔˈāven אֶבֶן stone
וַ wa וְ and
יַּסֵּ֤ךְ yyassˈēḵ נסך pour
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
נֶ֔סֶךְ nˈeseḵ נֵסֶךְ libation
וַ wa וְ and
יִּצֹ֥ק yyiṣˌōq יצק pour
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
35:14. ille vero erexit titulum lapideum in loco quo locutus ei fuerat Deus libans super eum libamina et effundens oleum
But he set up a monument of stone, in the place where God had spoken to him: pouring drink-offerings upon it, and pouring oil thereon:
35:14. In truth, he set up a monument of stone, in the place where God had spoken to him, pouring out libations over it, and pouring oil,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Сообразно сходству внутреннего значения обоих вефильских богоявлений, Иаков в обоих случаях совершает одинаковые внешние монументы: поставление памятника-столпа и возлияние (только по некоторым комментаторам, в последнем случае было возлито и вино, nesech, ср. Чис 15:5, а не один елей, как в первом случае); наконец, снова Иаков закрепляет память о двукратном видении названием Вефиль (15).

Рахиль рождает Вениамина.
Adam Clarke: Commentary on the Bible - 1831
35:14: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:14: Gen 35:20, Gen 28:18, Gen 28:19; Exo 17:15; Sa1 7:12
John Gill
35:14 And Jacob set up a pillar in the place where he talked with him,.... He had set up a pillar in this place before he went to Padanaram, Gen 28:18; and some, think this pillar is here referred to, and render the words, "had set up a pillar" (y); but as that was done thirty years ago, it is very likely it was demolished by the Heathens before this time, or was fallen to ruin, wherefore this must be at least a renewal or reparation of it: though it rather seems to be another pillar, and quite a new one, being set up in that very spot of ground, over or on which God had been talking with him: and the following account of it seems to confirm the same:
even a pillar of stone; made of several stones hewed and polished, and well put together; whereas the former was but a single stone, rude and unpolished, though it is probable it was one of these:
and he poured a drink offering thereon; of wine, of which drink offerings under the law were, thereby consecrating it to the worship and service of God. Aben Ezra says it was either of water or of wine, with which he washed it, and after that poured oil on it; and the Targum of Jonathan says, he poured a drink offering of wine, and a drink offering of water:
and he poured oil thereon; as he did before; See Gill on Gen 28:18.
(y) "erexerat", Vatablus; "et statuerat", Piscator; so Aben Ezra.
John Wesley
35:14 And Jacob set up a pillar - When he was going to Padan - aram he set up that stone which he had laid his head on for a pillar; but now he took time to erect one more stately, and durable, probably inserting that stone into it. And in token of his intending it for a sacred memorial of his communion with God, he poured oil, and the other ingredients of a drink - offering upon it. This stone shall be God's house, that is, shall be set up for his honour, as houses to the praise of their builders; and here he performs it. And he confirmed the name he had formerly given to the place, Beth - el, the house of God. Yet this very place afterwards lost the honour of its name, and became Beth - aven, a house of iniquity, for here it was that Jeroboam set up one of his calves. It is impossible for the best men to entail so much as the profession and form of religion upon a place.
35:1535:15: Եւ կոչեաց զանուն տեղւոյն ուր խօսեցաւ ընդ նմա Աստուած՝ Բեթէ՛լ։
15 եւ այն տեղը, որտեղ Աստուած խօսել էր իր հետ, կոչեց Բեթէլ:
15 Յակոբ այն տեղին անունը, ուր Աստուած իրեն հետ խօսեցաւ, Բեթէլ դրաւ։
Եւ կոչեաց զանուն տեղւոյն ուր խօսեցաւ ընդ նմա Աստուած` Բեթէլ:

35:15: Եւ կոչեաց զանուն տեղւոյն ուր խօսեցաւ ընդ նմա Աստուած՝ Բեթէ՛լ։
15 եւ այն տեղը, որտեղ Աստուած խօսել էր իր հետ, կոչեց Բեթէլ:
15 Յակոբ այն տեղին անունը, ուր Աստուած իրեն հետ խօսեցաւ, Բեթէլ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
35:1515: и нарек Иаков имя месту, на котором Бог говорил ему: Вефиль.
35:15 καὶ και and; even ἐκάλεσεν καλεω call; invite Ιακωβ ιακωβ Iakōb; Iakov τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐν εν in ᾧ ος who; what ἐλάλησεν λαλεω talk; speak μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐκεῖ εκει there ὁ ο the θεός θεος God Βαιθηλ βαιθηλ Baithēl; Vethil
35:15 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name הַ ha הַ the מָּקֹ֗ום mmāqˈôm מָקֹום place אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֨ר dibbˌer דבר speak אִתֹּ֥ו ʔittˌô אֵת together with שָׁ֛ם šˈām שָׁם there אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בֵּֽית־אֵֽל׃ bˈêṯ-ʔˈēl בֵּית אֵל Bethel
35:15. vocansque nomen loci BethelAnd calling the name of that place Bethel.
15. And Jacob called the name of the place where God spake with him, Beth-el.
35:15. and he called the name of that place, ‘Bethel.’
And Jacob called the name of the place where God spake with him, Beth- el:

15: и нарек Иаков имя месту, на котором Бог говорил ему: Вефиль.
35:15
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Ιακωβ ιακωβ Iakōb; Iakov
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐν εν in
ος who; what
ἐλάλησεν λαλεω talk; speak
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐκεῖ εκει there
ο the
θεός θεος God
Βαιθηλ βαιθηλ Baithēl; Vethil
35:15
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣ם šˈēm שֵׁם name
הַ ha הַ the
מָּקֹ֗ום mmāqˈôm מָקֹום place
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֨ר dibbˌer דבר speak
אִתֹּ֥ו ʔittˌô אֵת together with
שָׁ֛ם šˈām שָׁם there
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בֵּֽית־אֵֽל׃ bˈêṯ-ʔˈēl בֵּית אֵל Bethel
35:15. vocansque nomen loci Bethel
And calling the name of that place Bethel.
35:15. and he called the name of that place, ‘Bethel.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:15: Bethel: Gen 28:19
John Gill
35:15 And Jacob called the name of the place where God spake with him, Bethel. He confirmed the name he had before given it, when he went to Mesopotamia, and now upon his return renews and establishes it; or he gave this name more especially to that particular spot where God conversed with him, and on which he erected a pillar, and consecrated it to religious worship, and so made it God's house, as he promised he would, Gen 28:22, both building an altar for sacrifice, and setting up a pillar, which was beginning an house for God.
35:1635:16: Եւ չուեա՛ց ՚ի Բեթելայ։ Եւ եղեւ իբրեւ մերձեցաւ ՚ի Քաբրաթա երկիր, մտանել յԵփրաթա, ծնաւ Ռաքէլ։
16 Նա գնաց Բեթէլից, եւ երբ մօտեցաւ Քաբրաթա երկրին[22], որ մտնի Եփրաթա, Ռաքէլը ծննդաբերեց:[22] Եբրայերէնում չկայ մօտեցաւ Քաբրաթա երկրին:
16 Ու Բեթէլէն ճամբայ ելան ու դեռ Եփրաթա չեկած քիչ մը ճամբայ մնալով՝ Ռաքէլ ծնաւ։
Եւ [495]չուեաց ի Բեթելայ. եւ եղեւ իբրեւ մերձեցաւ ի Քաբրաթա երկիր, մտանել`` յԵփրաթա, ծնաւ Ռաքէլ, եւ դժուարածին եղեւ ի ծննդեանն:

35:16: Եւ չուեա՛ց ՚ի Բեթելայ։ Եւ եղեւ իբրեւ մերձեցաւ ՚ի Քաբրաթա երկիր, մտանել յԵփրաթա, ծնաւ Ռաքէլ։
16 Նա գնաց Բեթէլից, եւ երբ մօտեցաւ Քաբրաթա երկրին[22], որ մտնի Եփրաթա, Ռաքէլը ծննդաբերեց:
[22] Եբրայերէնում չկայ մօտեցաւ Քաբրաթա երկրին:
16 Ու Բեթէլէն ճամբայ ելան ու դեռ Եփրաթա չեկած քիչ մը ճամբայ մնալով՝ Ռաքէլ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
35:1616: И отправились из Вефиля. И когда еще оставалось некоторое расстояние земли до Ефрафы, Рахиль родила, и роды ее были трудны.
35:16 ἀπάρας απαιρω remove; take away δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ἐκ εκ from; out of Βαιθηλ βαιθηλ pitch τὴν ο the σκηνὴν σκηνη tent αὐτοῦ αυτος he; him ἐπέκεινα επεκεινα beyond τοῦ ο the πύργου πυργος tower Γαδερ γαδερ happen; become δὲ δε though; while ἡνίκα ηνικα whenever; when ἤγγισεν εγγιζω get close; near Χαβραθα χαβραθα into; for γῆν γη earth; land ἐλθεῖν ερχομαι come; go Εφραθα εφραθα give birth; produce Ραχηλ ραχηλ Rachel καὶ και and; even ἐδυστόκησεν δυστοκεω in τῷ ο the τοκετῷ τοκετος birth
35:16 וַ wa וְ and יִּסְעוּ֙ yyisʕˌû נסע pull out מִ mi מִן from בֵּ֣ית אֵ֔ל bbˈêṯ ʔˈēl בֵּית אֵל Bethel וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be עֹ֥וד ʕˌôḏ עֹוד duration כִּבְרַת־ kivraṯ- כְּבָרָה stretch הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לָ lā לְ to בֹ֣וא vˈô בוא come אֶפְרָ֑תָה ʔefrˈāṯā אֶפְרָת Ephrath וַ wa וְ and תֵּ֥לֶד ttˌēleḏ ילד bear רָחֵ֖ל rāḥˌēl רָחֵל Rachel וַ wa וְ and תְּקַ֥שׁ ttᵊqˌaš קשׁה be hard בְּ bᵊ בְּ in לִדְתָּֽהּ׃ liḏtˈāh ילד bear
35:16. egressus inde venit verno tempore ad terram quae ducit Efratham in qua cum parturiret RahelAnd going forth from thence, he came in the spring time to the land which leadeth to Ephrata: wherein when Rachel was in travail,
16. And they journeyed from Beth-el; and there was still some way to come to Ephrath: and Rachel travailed, and she had hard labour.
35:16. Then, departing from there, he arrived in springtime at the land that leads to Ephrath. And there, when Rachel was giving birth,
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:

16: И отправились из Вефиля. И когда еще оставалось некоторое расстояние земли до Ефрафы, Рахиль родила, и роды ее были трудны.
35:16
ἀπάρας απαιρω remove; take away
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἐκ εκ from; out of
Βαιθηλ βαιθηλ pitch
τὴν ο the
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
ἐπέκεινα επεκεινα beyond
τοῦ ο the
πύργου πυργος tower
Γαδερ γαδερ happen; become
δὲ δε though; while
ἡνίκα ηνικα whenever; when
ἤγγισεν εγγιζω get close; near
Χαβραθα χαβραθα into; for
γῆν γη earth; land
ἐλθεῖν ερχομαι come; go
Εφραθα εφραθα give birth; produce
Ραχηλ ραχηλ Rachel
καὶ και and; even
ἐδυστόκησεν δυστοκεω in
τῷ ο the
τοκετῷ τοκετος birth
35:16
וַ wa וְ and
יִּסְעוּ֙ yyisʕˌû נסע pull out
מִ mi מִן from
בֵּ֣ית אֵ֔ל bbˈêṯ ʔˈēl בֵּית אֵל Bethel
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
עֹ֥וד ʕˌôḏ עֹוד duration
כִּבְרַת־ kivraṯ- כְּבָרָה stretch
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לָ לְ to
בֹ֣וא vˈô בוא come
אֶפְרָ֑תָה ʔefrˈāṯā אֶפְרָת Ephrath
וַ wa וְ and
תֵּ֥לֶד ttˌēleḏ ילד bear
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
וַ wa וְ and
תְּקַ֥שׁ ttᵊqˌaš קשׁה be hard
בְּ bᵊ בְּ in
לִדְתָּֽהּ׃ liḏtˈāh ילד bear
35:16. egressus inde venit verno tempore ad terram quae ducit Efratham in qua cum parturiret Rahel
And going forth from thence, he came in the spring time to the land which leadeth to Ephrata: wherein when Rachel was in travail,
35:16. Then, departing from there, he arrived in springtime at the land that leads to Ephrath. And there, when Rachel was giving birth,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Укрепленный видением и обетованием, счастливый сознанием исполненного долга, Иаков направляется из Вефиля к югу, в Хеврон, через позднейший Вифлеем. Но здесь он должен был опытно познать, что полного счастья на земле ему не суждено: любимая жена его, Рахиль, рождает ему второго сына, и вслед за тем умирает. Добавление (ст. 16) LXX (слав.-рус.): «И раскинул он шатер свой за башнею Гадер» взято, вероятно, из стиха 21.

Смысл еврейского термина kibrat-haarez неизвестен был уже древним переводчикам: LXX лишь написали еврейское слово kibrat греч. буквами: cabraqa; в 48:7, то же слово LXX передают с толкованием: kata ton ippodromon cabraqa, разумея под последним словом расстояние, пробегаемое лошадью, может быть, в 1: час.

Мидраш видит в данном выражении определение времени: отожествляя терм. kibrath со словом kebarah, решето, Мидраш передает: «в весеннее время, когда земля бывает вспахана плугами как решето» (Bereschr. r. Par. 82, s. 402) совершенно неудобоприемлемое понимание, разделяемое, однако, Вульгатою («vemo tempore»). В новое время большею частью принимают означенное выражение, как обозначение расстояния, равного приблизительно французской миле (м. Филарет и др.) или версте (Мандельштам), что подтверждается равным этой величине расстоянием теперь указываемой гробницы Рахили от Вифлеема. Имена «Вифлеема» (с евр. «дом хлеба») и «Евфрафа» («плодоносная») синонимичны по значению; последнее было древнейшим, а первое позднейшим (как и уз-Вефиль); употреблялись и совместно (ст. 19; 48:7; Мих 5:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16-20: Death of Rachel.B. C. 1732.
16 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. 17 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. 18 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. 19 And Rachel died, and was buried in the way to Ephrath, which is Beth-lehem. 20 And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day.
We have here the story of the death of Rachel, the beloved wife of Jacob. 1. She fell in travail by the way, not able to reach to Bethlehem, the next town, though they were near it; so suddenly does pain sometimes come upon a woman in travail, which she cannot escape, or put off. We may suppose Jacob had soon a tent up, convenient enough for her reception. 2. Her pains were violent. She had hard labour, harder than usual: this was the effect of sin, ch. iii. 16. Note, Human life begins with sorrow, and the roses of its joy are surrounded with thorns. 3. The midwife encouraged her, v. 17. No doubt she had her midwife with her, ready at hand, yet that would not secure her. Rachel had said, when she bore Joseph, God shall add another son, which now the midwife remembers, and tells her her words were made good. Yet this did not avail to keep up her spirits; unless God command away fear, no one else can. He only says as one having authority, Fear not. We are apt, in extreme perils, to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better found our comforts on that which cannot fail us, the hope of eternal life. 4. Her travail was to the life of the child, but to her own death. Note, Though the pains and perils of childbearing were introduced by sin, yet they have sometimes been fatal to very holy women, who, though not saved in childbearing, are saved through it with an everlasting salvation. Rachel had passionately said, Give me children, or else I die; and now that she had children (for this was her second) she died. Her dying is here called the departing of her soul. Note, The death of the body is but the departure of the soul to the world of spirits. 5. Her dying lips called her new-born son Ben-oni, The son of my sorrow. And many a son, not born in such hard labour, yet proves the son of his parent's sorrow, and the heaviness of her that bore him. Children are enough the sorrow of their poor mothers in the breeding, bearing, and nursing of them; they should therefore, when they grow up, study to be their joy, and so, if possible, to make them some amends. But Jacob, because he would not renew the sorrowful remembrance of the mother's death every time he called his son by his name, changed his name, and called him Benjamin, The son of my right hand; that is, "very dear to me, set on my right hand for a blessing, the support of my age, like the staff in my right hand." 6. Jacob buried her near the place where she died. As she died in child-bed, it was convenient to bury her quickly; and therefore he did not bring her to the burying-place of his family. If the soul be at rest after death, it matters little where the body lies. In the place where the tree falls, there let it be. No mention is made of the mourning that was at her death, because that might easily be taken for granted. Jacob, no doubt, was a true mourner. Note, Great afflictions sometimes befal us immediately after great comforts. Lest Jacob should be lifted up with the visions of the Almighty with which he was honoured, this was sent as a thorn in the flesh to humble him. Those that enjoy the favours peculiar to the children of God must yet expect the troubles that are common to the children of men. Deborah, who, had she lived, would have been a comfort to Rachel in her extremity, died but a little before. Note, When death comes into a family, it often strikes double. God by it speaks once, yea, twice. The Jewish writers say, "The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family." 7. Jacob set up a pillar upon her grave, so that it was known, long after, to be Rachel's sepulchre (1 Sam. x. 2), and Providence so ordered it that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys (v. 14), and here he sets up one in remembrance of his sorrows; for, as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both: the church, long afterwards, owned that what God said to Jacob at Bethel, both by his word and by his rod, he intended for their instruction (Hos. xii. 4), There he spoke with us.
Adam Clarke: Commentary on the Bible - 1831
35:16: 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 Kg2 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).
Albert Barnes: Notes on the Bible - 1834
17:16-22.
On the journey, Rachel dies at the birth of her second son. "A stretch." It was probably a few furlongs. "Fear not." The cause for encouragement was that the child was born, and that it was a son. Rachel's desire and hope expressed at the birth of Joseph were therefore, fulfilled Gen 30:24. "When her soul was departing." This phrase expresses not annihilation, but merely change of place. It presupposes the perpetual existence of the soul. "Ben-oni," son of my pain, is the natural expression of the departing Rachel. "Benjamin." The right hand is the seat of power. The son of the right hand is therefore, the child of power. He gave power to his father, as he was his twelfth son, and so completed the number of the holy family. "Ephrath and Beth-lehem" are names the origin of which is not recorded. "The pillar of Rachel's grave." Jacob loves the monumental stone. "Unto this day." This might have been written ten or twenty years after the event, and therefore, before Jacob left Kenaan (see on Gen 19:37). The grave of Rachel was well known in the time of Samuel Sa1 10:2, and the Kubbet Rahil, dome or tomb of Rachel, stands perhaps on the identical spot, about an English mile north of Bethlehem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:16: a little way to come: Heb. a little piece of ground, Kg2 5:19
Ephrath: Gen 48:7; Rut 1:2; Ch1 2:19; Psa 132:6; Mic 5:2; Mat 2:1, Mat 2:16, Mat 2:18
hard labour: Gen 3:16; Ti1 2:15
Carl Friedrich Keil and Franz Delitzsch
35:16
Birth of Benjamin and Death of Rachel. - Jacob's departure from Bethel was not in opposition to the divine command, "dwell there" (Gen 35:1). For the word שׁב does not enjoin a permanent abode; but, when taken in connection with what follows, "make there an altar," it merely directs him to stay there and perform his vow. As they were travelling forward, Rachel was taken in labour not far from Ephratah. הארץ כּברת is a space, answering probably to the Persian parassang, though the real meaning of כּברה is unknown. The birth was a difficult one. בּלדתּהּ תּקשׁ: she had difficulty in her labour (instead of Piel we find Hiphil in Gen 35:17 with the same signification). The midwife comforted her by saying: "Fear not, for this also is to thee a son," - a wish expressed by her when Joseph was born (Gen 30:24). But she expired; and as she was dying, she called him Been-oni, "son of my pain." Jacob, however, called him Ben-jamin, probably son of good fortune, according to the meaning of the word jamin sustained by the Arabic, to indicate that his pain at the loss of his favourite wife was compensated by the birth of this son, who now completed the number twelve. Other explanations are less simple. He buried Rachel on the road to Ephratah, or Ephrath (probably the fertile, from פּרה), i.e., Bethlehem (bread-house), by which name it is better known, though the origin of it is obscure. He also erected a monument over her grave (מצּבה, στήλη), on which the historian observes, "This is the pillar of Rachel's grave unto this day:" a remark which does not necessarily point to a post-Mosaic period, but which could easily have been made even 10 or 20 years after its erection. For the fact that a grave-stone had been preserved upon the high road in a foreign land, the inhabitants of which had no interest whatever in it, might appear worthy of notice even though only a single decennary had passed away.
(Note: But even if this Mazzebah was really preserved till the conquest of Canaan by the Israelites, i.e., more than 450 years, and the remark referred to that time, it might be an interpolation by a later hand. The grave was certainly a well-known spot in Samuel's time (1Kings 10:2); but a monumentum ubi Rachel posita est uxor Jacob is first mentioned again by the Bordeaux pilgrims of a.d. 333 and Jerome. The Kubbet Rahil (Rachel's grave), which is now shown about half an hour's journey to the north of Bethlehem, to the right of the road from Jerusalem to Hebron, is merely "an ordinary Muslim wely, or tomb of a holy person, a small square building of stone with a dome, and within it a tomb in the ordinary Mohammedan form" (Rob. Pal. 1, p. 322). It has been recently enlarged by a square court with high walls and arches on the eastern side (Rob. Bibl. Researches. p. 357). Now although this grave is not ancient, the correctness of the tradition, which fixes upon this as the site of Rachel's grave, cannot on the whole be disputed. At any rate, the reasons assigned to the contrary by Thenius, Kurtz, and others are not conclusive.)
Geneva 1599
35:16 And they journeyed from Bethel; and there was but a (f) little way to come to Ephrath: and Rachel travailed, and she had hard labour.
(f) The Hebrew word signifies as much ground as one can cover from resting point to resting point, which is taken for half a days journey.
John Gill
35:16 And they journeyed from Bethel,.... Jacob and his family; how long they stayed there is not certain, some say four months (z); hence they removed towards Bethlehem, which was twelve miles from Bethel (a), in their way to Hebron:
and there was but a little way to come to Ephrath; or Bethlehem, as it was also called, Gen 35:19; a mile off of it, according to the Targums of Onkelos and Jerusalem; or about a mile, as Saadiah Gaon; for it was not a precise exact mile, but something less than a mile, as Ben Melech observes; and so Benjamin of Tudela, who was on the spot, says (b), that Rachel's grave is about half a mile from Bethlehem. Ben Gersom thinks the word here used signifies cultivated land, and that the sense is, that there were only fields, vineyards, and gardens to go through to the city, see Gen 48:7,
and Rachel travailed, and she had hard labour; the time of childbirth was come, and which came suddenly upon her, as travail does, even while journeying, which obliged them to stop; and her pains came upon her, and these very sharp and severe, so that she had a difficult time of it: pains and sorrow in childbearing are the fruit of sin, and more or less attend all in such a circumstance; but, in some, labour is more painful than in others, and more at one time than at another, and is the most painful in women than in other creatures.
(z) Shalshalet Hakabala, fol. 5. 1. (a) Bunting's Travels, p. 72. (b) Itinerar. p. 47.
John Wesley
35:16 She had hard labour - Harder than usual.
Robert Jamieson, A. R. Fausset and David Brown
35:16 BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
And they journeyed from Beth-el--There can be no doubt that much enjoyment was experienced at Beth-el, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated and that he left the place a better and more devoted servant of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in childbirth, leaving a posthumous son [Gen 35:18]. A very affecting death, considering how ardently the mind of Rachel had been set on offspring (compare Gen 30:1).
35:1735:17: Եւ դժուարածին եղեւ ՚ի ծննդեանն. եւ եղեւ ՚ի վշտանալն նորա ՚ի ծննդեանն, եւ ասէ ցնա ծնուցիչն. Քաջալերեա՛ց, զի եւ ա՛յդ եւս քո ո՛ւստր է։
17 Նրա ծննդաբերութիւնը դժուարին եղաւ, եւ երկունքի ժամանակ մանկաբարձն ասաց նրան. «Արիացի՛ր, որովհետեւ էլի տղայ ես ունենում»:
17 Ու երբ իր ծնանելուն շատ դժուարութիւն կը քաշէր, ծնուցիչը ըսաւ անոր. «Մի՛ վախնար, քանզի աս ալ քեզի որդի է»։
Եւ եղեւ ի վշտանալն նորա ի ծննդեանն, եւ ասէ ցնա ծնուցիչն. Քաջալերեաց, զի եւ այդ եւս քո ուստր է:

35:17: Եւ դժուարածին եղեւ ՚ի ծննդեանն. եւ եղեւ ՚ի վշտանալն նորա ՚ի ծննդեանն, եւ ասէ ցնա ծնուցիչն. Քաջալերեա՛ց, զի եւ ա՛յդ եւս քո ո՛ւստր է։
17 Նրա ծննդաբերութիւնը դժուարին եղաւ, եւ երկունքի ժամանակ մանկաբարձն ասաց նրան. «Արիացի՛ր, որովհետեւ էլի տղայ ես ունենում»:
17 Ու երբ իր ծնանելուն շատ դժուարութիւն կը քաշէր, ծնուցիչը ըսաւ անոր. «Մի՛ վախնար, քանզի աս ալ քեզի որդի է»։
zohrab-1805▾ eastern-1994▾ western am▾
35:1717: Когда же она страдала в родах, повивальная бабка сказала ей: не бойся, ибо и это тебе сын.
35:17 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῷ ο the σκληρῶς σκληρως he; him τίκτειν τικτω give birth; produce εἶπεν επω say; speak αὐτῇ αυτος he; him ἡ ο the μαῖα μαια brave καὶ και and; even γὰρ γαρ for οὗτός ουτος this; he σοί σοι you ἐστιν ειμι be υἱός υιος son
35:17 וַ wa וְ and יְהִ֥י yᵊhˌî היה be בְ vᵊ בְּ in הַקְשֹׁתָ֖הּ haqšōṯˌāh קשׁה be hard בְּ bᵊ בְּ in לִדְתָּ֑הּ liḏtˈāh ילד bear וַ wa וְ and תֹּ֨אמֶר ttˌōmer אמר say לָ֤הּ lˈāh לְ to הַ ha הַ the מְיַלֶּ֨דֶת֙ mᵊyallˈeḏeṯ ילד bear אַל־ ʔal- אַל not תִּ֣ירְאִ֔י tˈîrᵊʔˈî ירא fear כִּֽי־ kˈî- כִּי that גַם־ ḡam- גַּם even זֶ֥ה zˌeh זֶה this לָ֖ךְ lˌāḵ לְ to בֵּֽן׃ bˈēn בֵּן son
35:17. ob difficultatem partus periclitari coepit dixitque ei obsetrix noli timere quia et hunc habebis filiumBy reason of her hard labour, she began to be in danger, and the midwife said to her: Fear not, for thou shalt have this son also.
17. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; for now thou shalt have another son.
35:17. because it was a difficult birth, she began to be in danger. And the midwife said to her, “Do not be afraid, for you will have this son also.”
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:

17: Когда же она страдала в родах, повивальная бабка сказала ей: не бойся, ибо и это тебе сын.
35:17
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῷ ο the
σκληρῶς σκληρως he; him
τίκτειν τικτω give birth; produce
εἶπεν επω say; speak
αὐτῇ αυτος he; him
ο the
μαῖα μαια brave
καὶ και and; even
γὰρ γαρ for
οὗτός ουτος this; he
σοί σοι you
ἐστιν ειμι be
υἱός υιος son
35:17
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
בְ vᵊ בְּ in
הַקְשֹׁתָ֖הּ haqšōṯˌāh קשׁה be hard
בְּ bᵊ בְּ in
לִדְתָּ֑הּ liḏtˈāh ילד bear
וַ wa וְ and
תֹּ֨אמֶר ttˌōmer אמר say
לָ֤הּ lˈāh לְ to
הַ ha הַ the
מְיַלֶּ֨דֶת֙ mᵊyallˈeḏeṯ ילד bear
אַל־ ʔal- אַל not
תִּ֣ירְאִ֔י tˈîrᵊʔˈî ירא fear
כִּֽי־ kˈî- כִּי that
גַם־ ḡam- גַּם even
זֶ֥ה zˌeh זֶה this
לָ֖ךְ lˌāḵ לְ to
בֵּֽן׃ bˈēn בֵּן son
35:17. ob difficultatem partus periclitari coepit dixitque ei obsetrix noli timere quia et hunc habebis filium
By reason of her hard labour, she began to be in danger, and the midwife said to her: Fear not, for thou shalt have this son also.
35:17. because it was a difficult birth, she began to be in danger. And the midwife said to her, “Do not be afraid, for you will have this son also.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Роды Рахили (в противоположность большинству еврейских женщин, Исх 1:19) были трудны, — может быть вследствие немолодого уже возраста ее и большого промежутка времени от рождения Иосифа. Но повивальная бабка пытается утешить ее, напоминая страстное желание ее (30:24) иметь второго сына и возвещая ей, что рождается у нее именно сын (по Мидрашу, с каждым сыном Иакова рождалась вместе и сестра, а с Вениамином — 2: сестры).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:17: Fear not: Gen 30:24; Sa1 4:19-21
John Gill
35:17 And it came to pass, when she was in hard labour,.... In the midst of it, and at the worst:
that the midwife said unto her, fear not; for Rachel big with child, it was necessary to take a midwife with them in the journey; and perhaps this might be one that was always kept in the family, and had been assisting to all Jacob's wives and concubines at their labours; and this seems probable from what follows, since she not only bids her be of good courage, and not fear, comforting her under her pains, giving her hopes they would soon be over, and that she would have a safe delivery, and do well: but this she assures her of:
thou shalt have this son also; as she had one before, at whose birth she said, "the Lord shall add to me another son"; and therefore called his name Joseph, Gen 30:24; this the midwife remembered, and endeavours to comfort her with the accomplishment of it.
John Wesley
35:17 Rachel had said when she bore Joseph, God shall give me another son, which now the midwife remembers, and tells her, her words were made good. Yet this did not avail; unless God command away fear, no one else can. We are apt in extreme perils to comfort ourselves and our friends with the hopes of a temporal deliverance, in which we may be disappointed; we had better ground our comforts on that which cannot fail us, the hope of eternal life. Rachel had passionately said, Give me children, or else I die; and now she had children (for this was her second) she died.
35:1835:18: Եւ եղեւ ընդ հանել ոգւոցն, քանզի մեռաւ, կոչեաց զանուն նորա Որդի վշտաց իմոց. եւ հայրն կոչեաց զնա Բենիամին[327]։ [327] Ոմանք. Եւ հայրն կոչեաց զանուն նորա Բենիամին։
18 Հոգին աւանդելիս, քանի որ մեռնում էր, նա որդու անունը դրեց Իմ վշտերի որդի, իսկ հայրը նրան կոչեց Բենիամին:
18 Երբ անոր հոգին կ’ելլէր, (քանզի մեռաւ,) անոր անունը Բենօնի* դրաւ. բայց անոր հայրը Բենիամին* կոչեց զանիկա։
Եւ եղեւ ընդ հանել ոգւոցն, քանզի մեռաւ, կոչեաց զանուն նորա Որդի վշտաց իմոց. եւ հայրն կոչեաց զնա [496]Բենիամին:

35:18: Եւ եղեւ ընդ հանել ոգւոցն, քանզի մեռաւ, կոչեաց զանուն նորա Որդի վշտաց իմոց. եւ հայրն կոչեաց զնա Բենիամին[327]։
[327] Ոմանք. Եւ հայրն կոչեաց զանուն նորա Բենիամին։
18 Հոգին աւանդելիս, քանի որ մեռնում էր, նա որդու անունը դրեց Իմ վշտերի որդի, իսկ հայրը նրան կոչեց Բենիամին:
18 Երբ անոր հոգին կ’ելլէր, (քանզի մեռաւ,) անոր անունը Բենօնի* դրաւ. բայց անոր հայրը Բենիամին* կոչեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
35:1818: И когда выходила из нее душа, ибо она умирала, то нарекла ему имя: Бенони. Но отец его назвал его Вениамином.
35:18 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῷ ο the ἀφιέναι αφιημι dismiss; leave αὐτὴν αυτος he; him τὴν ο the ψυχήν ψυχη soul ἀπέθνῃσκεν αποθνησκω die γάρ γαρ for ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Υἱὸς υιος son ὀδύνης οδυνη pain μου μου of me; mine ὁ ο the δὲ δε though; while πατὴρ πατηρ father ἐκάλεσεν καλεω call; invite αὐτὸν αυτος he; him Βενιαμιν βενιαμιν Beniamin; Veniamin
35:18 וַ wa וְ and יְהִ֞י yᵊhˈî היה be בְּ bᵊ בְּ in צֵ֤את ṣˈēṯ יצא go out נַפְשָׁהּ֙ nafšˌāh נֶפֶשׁ soul כִּ֣י kˈî כִּי that מֵ֔תָה mˈēṯā מות die וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name בֶּן־אֹונִ֑י ben-ʔônˈî בֶּן אֹונִי Ben-Oni וְ wᵊ וְ and אָבִ֖יו ʔāvˌiʸw אָב father קָֽרָא־ qˈārā- קרא call לֹ֥ו lˌô לְ to בִנְיָמִֽין׃ vinyāmˈîn בִּנְיָמִן Benjamin
35:18. egrediente autem anima prae dolore et inminente iam morte vocavit nomen filii sui Benoni id est filius doloris mei pater vero appellavit eum Beniamin id est filius dexteraeAnd when her soul was departing for pain, and death was now at hand, she called the name of her son Benoni, that is, the son of my pain: but his father called him Benjamin, that is, the son of the right hand.
18. 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.
35:18. Then, when her life was departing because of the pain, and death was now imminent, she called the name of her son Benoni, that is, the son of my pain. Yet truly, his father called him Benjamin, that is, the son of the right hand.
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:

18: И когда выходила из нее душа, ибо она умирала, то нарекла ему имя: Бенони. Но отец его назвал его Вениамином.
35:18
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῷ ο the
ἀφιέναι αφιημι dismiss; leave
αὐτὴν αυτος he; him
τὴν ο the
ψυχήν ψυχη soul
ἀπέθνῃσκεν αποθνησκω die
γάρ γαρ for
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Υἱὸς υιος son
ὀδύνης οδυνη pain
μου μου of me; mine
ο the
δὲ δε though; while
πατὴρ πατηρ father
ἐκάλεσεν καλεω call; invite
αὐτὸν αυτος he; him
Βενιαμιν βενιαμιν Beniamin; Veniamin
35:18
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
בְּ bᵊ בְּ in
צֵ֤את ṣˈēṯ יצא go out
נַפְשָׁהּ֙ nafšˌāh נֶפֶשׁ soul
כִּ֣י kˈî כִּי that
מֵ֔תָה mˈēṯā מות die
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
בֶּן־אֹונִ֑י ben-ʔônˈî בֶּן אֹונִי Ben-Oni
וְ wᵊ וְ and
אָבִ֖יו ʔāvˌiʸw אָב father
קָֽרָא־ qˈārā- קרא call
לֹ֥ו lˌô לְ to
בִנְיָמִֽין׃ vinyāmˈîn בִּנְיָמִן Benjamin
35:18. egrediente autem anima prae dolore et inminente iam morte vocavit nomen filii sui Benoni id est filius doloris mei pater vero appellavit eum Beniamin id est filius dexterae
And when her soul was departing for pain, and death was now at hand, she called the name of her son Benoni, that is, the son of my pain: but his father called him Benjamin, that is, the son of the right hand.
35:18. Then, when her life was departing because of the pain, and death was now imminent, she called the name of her son Benoni, that is, the son of my pain. Yet truly, his father called him Benjamin, that is, the son of the right hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Умирающая мать говорит, что сын этот — дитя скорби (смертельной) своей матери, Бенони. Но Иаков, не желая, чтобы имя последнего сына постоянно растравляло его скорбь об утрате Рахили, изменил его на другое, Беньамин — «сын десницы» (Vulg.: filius dextrae), т. е., может быть, счастья (каково значение и имен: «Гад», «Асир») или «силы» (Евр аvеn, скорбь, может иметь форму оn, которое означает силу, 49:3), или «сын юга» (рожденный на юге, тогда как все остальные сыновья родились на севере).
Adam Clarke: Commentary on the Bible - 1831
35:18: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:18: am cir, 2275, bc cir, 1729
her soul: Gen 30:1; Sa1 4:20, Sa1 4:21; Psa 16:10; Exo 12:7; Lam 2:12; Luk 12:20, Luk 23:46; Act 7:59
Benoni: i. e. the son of my sorrow, Ch1 4:9
Benjamin: i. e. the son of my right hand, Gen 42:4, Gen 42:38, Gen 43:14, Gen 44:27-31; Psa 80:17; The Samaritan has ben yamim, "the son of days," i. e., of his old age ( Gen 44:20), which Jerome renders Benjamin, id est, filius dextrae, Benjamin, that is, "the son of the right hand.
John Gill
35:18 And it came to pass, as her soul was in departing, for she died,.... In childbirth; she had most passionately desired children, without which she could not live with ease and peace of mind, and now she dies by having one; see Gen 30:1; and by this account of her death it appears, that death is the separation and disunion of soul and body; that at death the soul departs from the body; that the soul does not die with it, but goes elsewhere, and lives in a separate state, and never dies; it goes into another world, a world of spirits, even unto God that gave it, Eccles 12:7,
that she called his name Benoni; which signifies "the son of my sorrow", having borne and brought him forth in sorrow, and now about to leave him as soon as born, which might increase her sorrow; or "the son, of my mourning"; as Aben Ezra and Ben Gersom interpret it; or "the son of my strength", all her strength being exhausted in bringing him forth:
but his father called him Benjamin; that is, "the son of the right hand", being as dear to him, and as beloved by him as his right hand; or who would be as the right hand to him, his staff and support in his old age; or else as being the son of her who was as his right hand, dear and assisting to him. Some render it, "the son of days", or years, that is, the son of his old age, as he is called, Gen 44:20; Jarchi and Ben Gerson interpret it, "the son of the south"; the right hand being put for the south; and they think this son was so called, because he only was born in the land of Canaan, which lay, they say, to the south with respect to Mesopotamia, where the rest were born; but be the etymology of the word as it will, the change of the name seems to be made by Jacob, because that which Rachel gave her son would have perpetually put Jacob in mind of the sorrow of his beloved Rachel, and therefore gave him a name more pleasant and agreeable. The Jews say (c) he was born the eleventh of October, and lived one hundred and eleven years.
(c) Shalshalet Hakabala, fol. 4. 1.
John Wesley
35:18 Her dying lips calls her new - born soon Benoni, the son of my sorrow. But Jacob because he would not renew the sorrowful remembrance of his mother's death every time he called his son by name, changed his name, and called him Benjamin, the son of my right hand - That is, very dear to me; set on my right hand for a right hand blessing; the support of my age, like the staff in my right hand. Jacob buried her near the place where she died. If the soul be at rest after death, the matter is not great where the body lies. In the place where the tree falls, there let it lie. The Jewish writers say, The death of Deborah and Rachel was to expiate the murder of the Shechemites, occasioned by Dinah, a daughter of the family.
Robert Jamieson, A. R. Fausset and David Brown
35:18 She called his name Ben-oni--The dying mother gave this name to her child, significant of her circumstances; but Jacob changed his name into Benjamin. This is thought by some to have been originally Benjamin, "a son of days," that is, of old age. But with its present ending it means "son of the right hand," that is, particularly dear and precious.
35:1935:19: Մեռա՛ւ Ռաքէլ՝ եւ թաղեցաւ ՚ի ճանապարհին Եփրաթայ. ա՛յն իսկ է Բեթղ՚ահէմ։
19 Մեռաւ Ռաքէլն ու թաղուեց Եփրաթայի՝ նոյն ինքը Բեթղեհէմի ճանապարհի վրայ:
19 Ռաքէլ մեռաւ ու թաղուեցաւ Եփրաթայի ճամբան, որ Բեթլեհէմ է։
Մեռաւ Ռաքէլ եւ թաղեցաւ ի ճանապարհին Եփրաթայ, այն իսկ է Բեթղեհեմ:

35:19: Մեռա՛ւ Ռաքէլ՝ եւ թաղեցաւ ՚ի ճանապարհին Եփրաթայ. ա՛յն իսկ է Բեթղ՚ահէմ։
19 Մեռաւ Ռաքէլն ու թաղուեց Եփրաթայի՝ նոյն ինքը Բեթղեհէմի ճանապարհի վրայ:
19 Ռաքէլ մեռաւ ու թաղուեցաւ Եփրաթայի ճամբան, որ Բեթլեհէմ է։
zohrab-1805▾ eastern-1994▾ western am▾
35:1919: И умерла Рахиль, и погребена на дороге в Ефрафу, то есть Вифлеем.
35:19 ἀπέθανεν αποθνησκω die δὲ δε though; while Ραχηλ ραχηλ Rachel καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐν εν in τῇ ο the ὁδῷ οδος way; journey Εφραθα εφραθα this; he ἐστὶν ειμι be Βηθλεεμ βηθλεεμ Bēthleem; Vithleem
35:19 וַ wa וְ and תָּ֖מָת ttˌāmoṯ מות die רָחֵ֑ל rāḥˈēl רָחֵל Rachel וַ wa וְ and תִּקָּבֵר֙ ttiqqāvˌēr קבר bury בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way אֶפְרָ֔תָה ʔefrˈāṯā אֶפְרָת Ephrath הִ֖וא hˌiw הִיא she בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
35:19. mortua est ergo Rahel et sepulta in via quae ducit Efratham haec est BethleemSo Rachel died, and was buried in the highway that leadeth to Ephrata, this is Bethlehem.
19. And Rachel died, and was buried in the way to Ephrath ( the same is Beth-lehem).
35:19. And so Rachel died, and she was buried in the way that leads to Ephrath: this place is Bethlehem.
And Rachel died, and was buried in the way to Ephrath, which [is] Beth- lehem:

19: И умерла Рахиль, и погребена на дороге в Ефрафу, то есть Вифлеем.
35:19
ἀπέθανεν αποθνησκω die
δὲ δε though; while
Ραχηλ ραχηλ Rachel
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
Εφραθα εφραθα this; he
ἐστὶν ειμι be
Βηθλεεμ βηθλεεμ Bēthleem; Vithleem
35:19
וַ wa וְ and
תָּ֖מָת ttˌāmoṯ מות die
רָחֵ֑ל rāḥˈēl רָחֵל Rachel
וַ wa וְ and
תִּקָּבֵר֙ ttiqqāvˌēr קבר bury
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
אֶפְרָ֔תָה ʔefrˈāṯā אֶפְרָת Ephrath
הִ֖וא hˌiw הִיא she
בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
35:19. mortua est ergo Rahel et sepulta in via quae ducit Efratham haec est Bethleem
So Rachel died, and was buried in the highway that leadeth to Ephrata, this is Bethlehem.
35:19. And so Rachel died, and she was buried in the way that leads to Ephrath: this place is Bethlehem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Погребена была Рахиль близ Евфрафы — Вифлеема (LXX: путь ипподрома — в указанном значении), где и теперь показывается ее гробница, Kubbet-Rahil, имеющая, впрочем, вид чисто мусульманского саркофага. В 1: Цар 10:2: гробница Рахили указывается на границе Вениаминовой, т. е. значительно севернее, равно и в Иер 31:15: (о плаче Рахили над пленными евреями, слышном в Раме) предполагается близость этой гробницы к Раме в колене Вениаминовом. Возможно, что поставленный Иаковом надгробный памятник, сохранявшийся до времен Моисея («до сего дня»), дал возможность евреям, по вступлении в Ханаан, отыскать прах Рахили и перенести его (как переносились кости Иакова и Иосифа) в удел последнего сына Рахили — Вениамина.

Преступление Рувима, смерть и погребение Исаака.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:19: Rachel died: Gen 48:7
Ephrath: Jos 19:15; Rut 1:2, Rut 4:11; Mic 5:2, Mic 6:2; Mat 2:1, Mat 2:6, Mat 2:18
John Gill
35:19 And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. Hence called Bethlehem Ephratah, Mic 5:2; with great pertinency is Rachel represented as if risen from her grave, and weeping for her children, when the children of Bethlehem, and thereabout, were slain by Herod, she being buried so near that place, Mt 2:16; at what age she died is not said. Polyhistor, out of Demetrius (d), reports, that she died after Jacob had lived with her twenty three years.
(d) Apnd Euseb. Praepar. Evangel. l. 9. c. 21. p. 424.
Robert Jamieson, A. R. Fausset and David Brown
35:19 Ephrath, which is Beth-lehem--The one, the old name; the other, the later name, signifying "house of bread."
35:2035:20: Եւ կանգնեաց Յակոբ արձա՛ն ՚ի վերայ շիրմին նորա, ա՛յն է արձան շիրմի Ռաքելայ մինչեւ ցայսօր ժամանակի։
20 Յակոբը նրա շիրիմի վրայ կոթող կանգնեցրեց: Դա մինչեւ այսօր էլ յայտնի է իբրեւ Ռաքէլի շիրիմի կոթող:
20 Յակոբ անոր գերեզմանին վրայ արձան մը կանգնեցուց, որ մինչեւ այսօր Ռաքէլի գերեզմանին արձանն է։
Եւ կանգնեաց Յակոբ արձան ի վերայ շիրմին նորա, այն է արձան շիրմի Ռաքելայ մինչեւ ցայսօր ժամանակի:

35:20: Եւ կանգնեաց Յակոբ արձա՛ն ՚ի վերայ շիրմին նորա, ա՛յն է արձան շիրմի Ռաքելայ մինչեւ ցայսօր ժամանակի։
20 Յակոբը նրա շիրիմի վրայ կոթող կանգնեցրեց: Դա մինչեւ այսօր էլ յայտնի է իբրեւ Ռաքէլի շիրիմի կոթող:
20 Յակոբ անոր գերեզմանին վրայ արձան մը կանգնեցուց, որ մինչեւ այսօր Ռաքէլի գերեզմանին արձանն է։
zohrab-1805▾ eastern-1994▾ western am▾
35:2020: Иаков поставил над гробом ее памятник. Это надгробный памятник Рахили до сего дня.
35:20 καὶ και and; even ἔστησεν ιστημι stand; establish Ιακωβ ιακωβ Iakōb; Iakov στήλην στηλη in; on τοῦ ο the μνημείου μνημειον memorial; tomb αὐτῆς αυτος he; him αὕτη ουτος this; he ἐστὶν ειμι be στήλη στηλη memorial; tomb Ραχηλ ραχηλ Rachel ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day
35:20 וַ wa וְ and יַּצֵּ֧ב yyaṣṣˈēv נצב stand יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob מַצֵּבָ֖ה maṣṣēvˌā מַצֵּבָה massebe עַל־ ʕal- עַל upon קְבֻרָתָ֑הּ qᵊvurāṯˈāh קְבוּרָה grave הִ֛וא hˈiw הִיא she מַצֶּ֥בֶת maṣṣˌeveṯ מַצֶּבֶת stump קְבֻֽרַת־ qᵊvˈuraṯ- קְבוּרָה grave רָחֵ֖ל rāḥˌēl רָחֵל Rachel עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
35:20. erexitque Iacob titulum super sepulchrum eius hic est titulus monumenti Rahel usque in praesentem diemAnd Jacob erected a pillar over her sepulchre: this is the pillar of Rachel's monument, to this day.
20. And Jacob set up a pillar upon her grave: the same is the Pillar of Rachel’s grave unto this day.
35:20. And Jacob erected a monument over her sepulcher. This is the monument to Rachel’s tomb, even to the present day.
And Jacob set a pillar upon her grave: that [is] the pillar of Rachel' s grave unto this day:

20: Иаков поставил над гробом ее памятник. Это надгробный памятник Рахили до сего дня.
35:20
καὶ και and; even
ἔστησεν ιστημι stand; establish
Ιακωβ ιακωβ Iakōb; Iakov
στήλην στηλη in; on
τοῦ ο the
μνημείου μνημειον memorial; tomb
αὐτῆς αυτος he; him
αὕτη ουτος this; he
ἐστὶν ειμι be
στήλη στηλη memorial; tomb
Ραχηλ ραχηλ Rachel
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
35:20
וַ wa וְ and
יַּצֵּ֧ב yyaṣṣˈēv נצב stand
יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob
מַצֵּבָ֖ה maṣṣēvˌā מַצֵּבָה massebe
עַל־ ʕal- עַל upon
קְבֻרָתָ֑הּ qᵊvurāṯˈāh קְבוּרָה grave
הִ֛וא hˈiw הִיא she
מַצֶּ֥בֶת maṣṣˌeveṯ מַצֶּבֶת stump
קְבֻֽרַת־ qᵊvˈuraṯ- קְבוּרָה grave
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
35:20. erexitque Iacob titulum super sepulchrum eius hic est titulus monumenti Rahel usque in praesentem diem
And Jacob erected a pillar over her sepulchre: this is the pillar of Rachel's monument, to this day.
35:20. And Jacob erected a monument over her sepulcher. This is the monument to Rachel’s tomb, even to the present day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:20: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:20: the pillar: Gen 35:9, Gen 35:14; Sa1 10:2; Sa2 18:17, Sa2 18:18
Geneva 1599
35:20 And Jacob set a (g) pillar upon her grave: that [is] the pillar of Rachel's grave unto this day.
(g) The ancient fathers used this ceremony to testify their hope of the resurrection to come, which was not generally revealed.
John Gill
35:20 And Jacob set a pillar upon her grave,.... A sepulchral monument erected in memory of her; this according to Benjamin of Tudela (e) was made of twelve stones, according to the number of the sons of Jacob, and over it was a vault or roof, supported by four pillars:
that is the pillar of Rachel's grave unto this day; it continued to the times of Moses, the writer of this history, and to the times of Samuel, as appears from 1Kings 10:2; and even travellers of late times affirm it to be seen still, to the north of Bethlehem, on the right hand of the way as you go from Bethlehem to Jerusalem; but the present sepulchral monument, as Mr. Maundrel says (f), can be none of that which Jacob erected, for it appears plainly to be a modern Turkish structure. Near the grave are found some little black stones, which strangers pick up, and are fancied to be helpful to women, to give them an easier birth, the same the above traveller says resemble peas. The Jews that pass by it were used to engrave their names on the stones, of the pillars (g).
(e) ltinerar. p. 47. (f) Journey from Aleppo, &c. p. 87. (g) Benjamin. Itinerar. ib. Adrichom. Theatrum Terrae Sanct. p. 19. Bunting's Travels, p. 75.
John Wesley
35:20 And Jacob set up a pillar upon her grave - So that it was known long after to be Rachel's sepulchre, 1Kings 10:2, and Providence so ordered it, that this place afterwards fell in the lot of Benjamin. Jacob set up a pillar in remembrance of his joys Gen 35:14, and here he set up one in remembrance of his sorrows; for as it may be of use to ourselves to keep both in mind, so it may be of use to others to transmit the memorials of both.
Robert Jamieson, A. R. Fausset and David Brown
35:20 and Jacob set a pillar on her grave . . . unto this day--The spot still marked out as the grave of Rachel exactly agrees with the Scriptural record, being about a mile from Beth-lehem. Anciently it was surmounted by a pyramid of stones, but the present tomb is a Mohammedan erection.
35:2135:21: Եւ՝ չուեա՛ց Իսրայէլ՝ եւ էհար զխորան իւր յայնկոյս աշտարակին Գադերայ։
21 Իսրայէլը գնաց եւ իր վրանը խփեց Գադերի աշտարակից այն կողմ:
21 Իսրայէլ ճամբայ ելաւ եւ իր վրանը Միկտալեդերի* անդիի կողմը կանգնեցուց։
Եւ չուեաց Իսրայէլ եւ եհար զխորան իւր յայնկոյս աշտարակին Գադերայ:

35:21: Եւ՝ չուեա՛ց Իսրայէլ՝ եւ էհար զխորան իւր յայնկոյս աշտարակին Գադերայ։
21 Իսրայէլը գնաց եւ իր վրանը խփեց Գադերի աշտարակից այն կողմ:
21 Իսրայէլ ճամբայ ելաւ եւ իր վրանը Միկտալեդերի* անդիի կողմը կանգնեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
35:2121: И отправился Израиль и раскинул шатер свой за башнею Гадер.
35:22 ἐγένετο γινομαι happen; become δὲ δε though; while ἡνίκα ηνικα whenever; when κατῴκησεν κατοικεω settle Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the γῇ γη earth; land ἐκείνῃ εκεινος that ἐπορεύθη πορευομαι travel; go Ρουβην ρουβην Reuben καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep μετὰ μετα with; amid Βαλλας βαλλα the παλλακῆς παλλακη the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἤκουσεν ακουω hear Ισραηλ ισραηλ.1 Israel καὶ και and; even πονηρὸν πονηρος harmful; malignant ἐφάνη φαινω shine; appear ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ἦσαν ειμι be δὲ δε though; while οἱ ο the υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov δώδεκα δωδεκα twelve
35:21 וַ wa וְ and יִּסַּ֖ע yyissˌaʕ נסע pull out יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּ֣ט yyˈēṭ נטה extend אָֽהֳלֹ֔ואהלה *ʔˈohᵒlˈô אֹהֶל tent מֵ mē מִן from הָ֖לְאָה hˌālᵊʔā הָלְאָה further לְ lᵊ לְ to מִגְדַּל־עֵֽדֶר׃ miḡdal-ʕˈēḏer מִגְדַּל עֵדֶר Migdal Eder
35:21. egressus inde fixit tabernaculum trans turrem GregisDeparting thence, he pitched his tent beyond the Flock tower.
21. And Israel journeyed, and spread his tent beyond the tower of Eder.
35:21. Departing from there, he pitched his tent beyond the Tower of the Flock.
And Israel journeyed, and spread his tent beyond the tower of Edar:

21: И отправился Израиль и раскинул шатер свой за башнею Гадер.
35:22
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἡνίκα ηνικα whenever; when
κατῴκησεν κατοικεω settle
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἐκείνῃ εκεινος that
ἐπορεύθη πορευομαι travel; go
Ρουβην ρουβην Reuben
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
μετὰ μετα with; amid
Βαλλας βαλλα the
παλλακῆς παλλακη the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἤκουσεν ακουω hear
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
πονηρὸν πονηρος harmful; malignant
ἐφάνη φαινω shine; appear
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ἦσαν ειμι be
δὲ δε though; while
οἱ ο the
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
δώδεκα δωδεκα twelve
35:21
וַ wa וְ and
יִּסַּ֖ע yyissˌaʕ נסע pull out
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֵּ֣ט yyˈēṭ נטה extend
אָֽהֳלֹ֔ואהלה
*ʔˈohᵒlˈô אֹהֶל tent
מֵ מִן from
הָ֖לְאָה hˌālᵊʔā הָלְאָה further
לְ lᵊ לְ to
מִגְדַּל־עֵֽדֶר׃ miḡdal-ʕˈēḏer מִגְדַּל עֵדֶר Migdal Eder
35:21. egressus inde fixit tabernaculum trans turrem Gregis
Departing thence, he pitched his tent beyond the Flock tower.
35:21. Departing from there, he pitched his tent beyond the Tower of the Flock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: К тяжкому семейному горю патриарха присоединилось другое: бесчестие ложа его со стороны первенца его Рувима (может быть, стоявшее в связи со смертью Рахили и притязанием Рувима на фактическое первородство), имевшее место около «башни Гадер» или «башни стад» (Vulg: «turris gregis»), по преданию, лежавшей к югу от Вифлеема (некоторые, впрочем, на основании Мих 4:8: сближали эту башню стад с «овечьими воротами», Ин 5, в Иерусалиме, но к повествованию данного места более подходит первая дата). «И услышал Израиль», — несомненно с огорчением, как и дополняют еврейский текст LXX толковников. За это тяжкое преступление Рувим лишен был Иаковом прав первородства (49:3–4). Иудейские толкователи, однако, смягчали вину Рувима; между прочим, указывали, что 1-й пророк — Осия был из колена Рувима.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21: The Disgrace of Reuben.B. C. 1716.
21 And Israel journeyed, and spread his tent beyond the tower of Edar. 22 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: 23 The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun: 24 The sons of Rachel; Joseph, and Benjamin: 25 And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali: 26 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. 27 And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned. 28 And the days of Isaac were an hundred and fourscore years. 29 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.
Here is, 1. Jacob's removal, v. 21. He also, as his fathers, sojourned in the land of promise as in a strange country, and was not long in a place. Immediately after the story of Rachel's death he is here called Israel (v. 21, 22), and not often so afterwards: the Jews say, "The historian does him this honour here because he bore that affliction with such admirable patience and submission to Providence." Note, Those are Israels indeed, princes with God, that support the government of their own passions. He that has this rule over his own spirit is better than the mighty. Israel, a prince with God, yet dwells in tents; the city is reserved for him in the other world. 2. The sin of Reuben. A piece of abominable wickedness it was that he was guilty of (v. 22), that very sin which the apostle says (1 Cor v. 1) is not so much as named among the Gentiles, that one should have his father's wife. It is said to have been when Israel dwelt in that land; as if he were then absent from his family, which might be the unhappy occasion of these disorders. Though perhaps Bilhah was the greater criminal, and it is probable was abandoned by Jacob for it, yet Reuben's crime was so provoking that, for it, he lost his birthright and blessing, ch. xlix. 4. The first-born is not always the best, nor the most promising. This was Reuben's sin, but it was Jacob's affliction; and what a sore affliction it was is intimated in a little compass, and Israel heard it. No more is said--that is enough; he heard it with the utmost grief and shame, horror and displeasure. Reuben thought to conceal it, that his father should never hear of it; but those that promise themselves secresy in sin are generally disappointed; a bird of the air carries the voice. 3. A complete list of the sons of Jacob, now that Benjamin the youngest was born. This is the first time we have the names of these heads of the twelve tribes together; afterwards we find them very often spoken of and enumerated, even to the end of the Bible, Rev. vii. 4; xxi. 12. 4. The visit which Jacob made to his father Isaac at Hebron. We may suppose he had visited him before since his return, for he sorely longed after his father's house; but never, till now, brought his family to settle with him, or near him, v. 27. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary, and not disposed to marry again. 5. The age and death of Isaac are here recorded, though it appears, by computation, that he died not till many years after Joseph was sold into Egypt, and much about the time that he was preferred there. Isaac, a mild quiet man, lived the longest of all the patriarchs, for he was 180 years old; Abraham was but 175. Isaac lived about forty years after he had made his will, ch. xxvii. 2. We shall not die an hour the sooner, but abundantly the better, for our timely setting our heart and house in order. Particular notice is taken of the amicable agreement of Esau and Jacob, in solemnizing their father's funeral (v. 29), to show how wonderfully God had changed Esau's mind since he vowed his brother's murder immediately after his father's death, ch. xxvii. 41. Note, God has many ways of preventing bad men from doing the mischief they intended; he can either tie their hands or turn their hearts.
Adam Clarke: Commentary on the Bible - 1831
35:21: 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.
Albert Barnes: Notes on the Bible - 1834
35:21-22
Eder - The tower of the flock was probably a watch-tower where shepherds guarded their flocks by night. It was a mile (Jerome) or more south of Bethlehem. Here Reuben was guilty of the shameful deed which came to the knowledge of his father, and occasions the allusion in Gen 49:4. He was by this act degraded from his position in the holy family. The division of the open parashah in the text here is more in accordance with the sense than that of the verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:21: tower: Mic 4:8; Luk 2:8
Carl Friedrich Keil and Franz Delitzsch
35:21
Gen 35:21-22
Reuben's Incest. - As they travelled onward, Jacob pitched his tent on the other side of Migdal Eder, where Reuben committed incest with Bilhah, his father's concubine. It is merely alluded to her in the passing remark that Israel heard it, by way of preparation for Gen 49:4. Migdal Eder (flock-tower) was a watch-tower built for the protection of flocks against robbers (cf. 4Kings 18:8; 2Chron 26:10; 2Chron 27:4) on the other side of Bethlehem, but hardly within 1000 paces of the town, where it has been placed by tradition since the time of Jerome. The piska in the middle of Gen 35:22 does not indicate a gap in the text, but the conclusion of a parashah, a division of the text of greater antiquity and greater correctness than the Masoretic division.
Gen 35:22-29
Jacob's Return to His Father's House, and Death of Isaac. - Jacob had left his father's house with no other possession than a staff, and now he returned with 12 sons. Thus had he been blessed by the faithful covenant God. To show this, the account of his arrival in his father's tent at Hebron is preceded by a list of his 12 sons, arranged according to their respective mothers; and this list is closed with the remark, "These are the sons of Jacob, which were born to him in Padan-Aram" (ילּד for ילּדוּ; Ges. 143, 1), although Benjamin, the twelfth, was not born in Padan-Aram, but on the journey back.
John Gill
35:21 And Israel journeyed,.... Having stayed near Bethlehem, as it is said, about two months (h); this is the first time Jacob is by Moses called Israel, after this name, was given him; the reason of which the Jews say is, because he bore the death of Rachel with so much patience:
and spread his tent beyond the tower of Eder; which was a place of pasturage, and fit for his flocks, see Mic 4:8; it was about a mile from Bethlehem to the south (i), and is supposed to be the place where the shepherds were watching their flocks, when the angel reported to them the birth of Christ, Lk 2:8; pretty remarkable are the words added here in the Targum of Jonathan,"the place from whence the King Messiah will be revealed in the end of days.''
(h) Shalshalet Hakabala, fol. 5. 2. (i) Bunting's Travels, p. 76.
John Wesley
35:21 Israel, a prince with God, yet dwells in tents; the city is reserved for him in the other world.
35:2235:22: Եւ եղեւ իբրեւ բնակեաց Իսրայէլ յերկրին յայնմիկ. գնաց Ռոբէն՝ եւ ննջեաց ընդ Բալլայ հարճի հօր իւրոյ. լուաւ Իսրայէլ՝ եւ չար թուեցաւ առաջի նորա։ Եւ էին որդիք Յակոբայ երկոտասանք։
22 Երբ Իսրայէլը բնակուեց այդ երկրում, Ռուբէնը գնաց ու պառկեց իր հօր հարճի՝ Բալլայի հետ: Իսրայէլն իմացաւ, եւ այդ բանը վատ թուաց նրան: Յակոբն ունէր տասներկու որդի:
22 Իսրայէլ այն երկիրը կը բնակէր, Ռուբէն գնաց ու իր հօրը Բաղղա հարճին հետ պառկեցաւ։ Իսրայէլ լսեց ասիկա։Արդ Յակոբին որդիները տասներկու էին.
Եւ եղեւ իբրեւ բնակեաց Իսրայէլ յերկրին յայնմիկ, գնաց Ռուբէն եւ ննջեաց ընդ Բալլայ հարճի հօր իւրոյ. լուաւ Իսրայէլ [497]եւ չար թուեցաւ առաջի նորա``: Եւ էին որդիք Յակոբայ երկոտասանք:

35:22: Եւ եղեւ իբրեւ բնակեաց Իսրայէլ յերկրին յայնմիկ. գնաց Ռոբէն՝ եւ ննջեաց ընդ Բալլայ հարճի հօր իւրոյ. լուաւ Իսրայէլ՝ եւ չար թուեցաւ առաջի նորա։ Եւ էին որդիք Յակոբայ երկոտասանք։
22 Երբ Իսրայէլը բնակուեց այդ երկրում, Ռուբէնը գնաց ու պառկեց իր հօր հարճի՝ Բալլայի հետ: Իսրայէլն իմացաւ, եւ այդ բանը վատ թուաց նրան: Յակոբն ունէր տասներկու որդի:
22 Իսրայէլ այն երկիրը կը բնակէր, Ռուբէն գնաց ու իր հօրը Բաղղա հարճին հետ պառկեցաւ։ Իսրայէլ լսեց ասիկա։
Արդ Յակոբին որդիները տասներկու էին.
zohrab-1805▾ eastern-1994▾ western am▾
35:2222: Во время пребывания Израиля в той стране, Рувим пошел и переспал с Валлою, наложницею отца своего. И услышал Израиль. Сынов же у Иакова было двенадцать.
35:23 υἱοὶ υιος son Λειας λεια firstborn Ιακωβ ιακωβ Iakōb; Iakov Ρουβην ρουβην Reuben Συμεων συμεων Symeōn; Simeon Λευι λευι Leuΐ; Lei Ιουδας ιουδας Ioudas; Iuthas Ισσαχαρ ισσαχαρ Issachar; Issakhar Ζαβουλων ζαβουλων Zaboulōn; Zavulon
35:22 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in שְׁכֹּ֤ן šᵊkkˈōn שׁכן dwell יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the הִ֔וא hˈiw הִיא she וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk רְאוּבֵ֔ן rᵊʔûvˈēn רְאוּבֵן Reuben וַ wa וְ and יִּשְׁכַּ֕ב֙ yyiškˈav שׁכב lie down אֶת־ ʔeṯ- אֵת together with בִּלְהָ֖ה֙ bilhˌā בִּלְהָה [mother of Dan Naphtali] פִּילֶ֣גֶשׁ pîlˈeḡeš פִּלֶגֶשׁ concubine אָבִ֑֔יו ʔāvˈiʸw אָב father וַ wa וְ and יִּשְׁמַ֖ע yyišmˌaʕ שׁמע hear יִשְׂרָאֵֽ֑ל פ yiśrāʔˈēl f יִשְׂרָאֵל Israel וַ wa וְ and יִּֽהְי֥וּ yyˈihyˌû היה be בְנֵֽי־ vᵊnˈê- בֵּן son יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob שְׁנֵ֥ים šᵊnˌêm שְׁנַיִם two עָשָֽׂר׃ ʕāśˈār עָשָׂר -teen
35:22. cumque habitaret in illa regione abiit Ruben et dormivit cum Bala concubina patris sui quod illum minime latuit erant autem filii Iacob duodecimAnd when he dwelt in that country, Ruben went, and slept with Bala the concubine of his father: which he was not ignorant of. Now the sons of Jacob were twelve.
22. 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:
35:22. And when he was living in that region, Reuben went out, and he slept with Bilhah the concubine of his father, which was not such a small matter as to be hidden from him. Now the sons of Jacob were twelve.
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:

22: Во время пребывания Израиля в той стране, Рувим пошел и переспал с Валлою, наложницею отца своего. И услышал Израиль. Сынов же у Иакова было двенадцать.
35:23
υἱοὶ υιος son
Λειας λεια firstborn
Ιακωβ ιακωβ Iakōb; Iakov
Ρουβην ρουβην Reuben
Συμεων συμεων Symeōn; Simeon
Λευι λευι Leuΐ; Lei
Ιουδας ιουδας Ioudas; Iuthas
Ισσαχαρ ισσαχαρ Issachar; Issakhar
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
35:22
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּ bi בְּ in
שְׁכֹּ֤ן šᵊkkˈōn שׁכן dwell
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
הִ֔וא hˈiw הִיא she
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
רְאוּבֵ֔ן rᵊʔûvˈēn רְאוּבֵן Reuben
וַ wa וְ and
יִּשְׁכַּ֕ב֙ yyiškˈav שׁכב lie down
אֶת־ ʔeṯ- אֵת together with
בִּלְהָ֖ה֙ bilhˌā בִּלְהָה [mother of Dan Naphtali]
פִּילֶ֣גֶשׁ pîlˈeḡeš פִּלֶגֶשׁ concubine
אָבִ֑֔יו ʔāvˈiʸw אָב father
וַ wa וְ and
יִּשְׁמַ֖ע yyišmˌaʕ שׁמע hear
יִשְׂרָאֵֽ֑ל פ yiśrāʔˈēl f יִשְׂרָאֵל Israel
וַ wa וְ and
יִּֽהְי֥וּ yyˈihyˌû היה be
בְנֵֽי־ vᵊnˈê- בֵּן son
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
שְׁנֵ֥ים šᵊnˌêm שְׁנַיִם two
עָשָֽׂר׃ ʕāśˈār עָשָׂר -teen
35:22. cumque habitaret in illa regione abiit Ruben et dormivit cum Bala concubina patris sui quod illum minime latuit erant autem filii Iacob duodecim
And when he dwelt in that country, Ruben went, and slept with Bala the concubine of his father: which he was not ignorant of. Now the sons of Jacob were twelve.
35:22. And when he was living in that region, Reuben went out, and he slept with Bilhah the concubine of his father, which was not such a small matter as to be hidden from him. Now the sons of Jacob were twelve.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:22: 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.
Albert Barnes: Notes on the Bible - 1834
35:22-29
Jacob's return and his father's death. The family of Jacob is now enumerated, because it has been completed by the birth of Benjamin. "In Padan-aram." This applies to all of them but Benjamin; an exception which the reader of the context can make for himself. Jacob at length arrives with his whole establishment at Hebron, the third notable station occupied by Abraham in the land Gen 13:1. Here also his father sojourns. The life of Isaac is now closed. Joseph must have been, at the time of Jacob's return, in his thirteenth year, and therefore, his father in his hundred and fourth. Isaac was consequently in his hundred and sixty-third year. He survived the return of Jacob to Hebron about seventeen years, and the sale of Joseph his grandson about thirteen. "Esau and Jacob his sons buried him." Hence, we learn that Esau and Jacob continued to be on brotherly terms from the day of their meeting at the ford of Jabbok.
This chapter closes the ninth of the pieces or documents marked off by the phrase "these are the generations." Its opening event was the birth of Isaac Gen 25:19, which took place in the hundreth year of Abraham, and therefore, seventy-five years before his death recorded in the seventh document. As the seventh purports to be the generations of Terah Gen 11:27 and relates to Abraham who was his offspring, so the present document, containing the generations of Isaac, refers chiefly to the sons of Isaac, and especially to Jacob, as the heir of promise. Isaac as a son learned obedience to his father in that great typical event of his life, in which he was laid on the altar, and figuratively sacrificed in the ram which was his substitute. This was the great significant passage in his life, after which he retires into comparative tranquillity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:22: lay with: Gen 49:4; Lev 18:8; Sa2 16:21, Sa2 16:22, Sa2 20:3; Ch1 5:1; Co1 5:1
Now the sons: In the Hebrew Text, a break is here left in the verse, opposite to which there is a Masoretic note, which states that "there is a hiatus in the verse." This hiatus the LXX, thus supplies: και [Strong's G2532], πονηρον [Strong's G4190], εφανη εναντιον [Strong's G1726], αυτου [Strong's G848], "and it appeared evil in his sight." Gen 35:18, Gen 29:31-35, Gen 30:5-24, Gen 46:8-27, Gen 49:1-28; Exo 1:1-5, Exo 6:14-16; Num 1:5-15; Num. 1:20-46, 2:3-33, 7:12-89, 26:5-51, Num 26:57-62, Num 34:14-28; Deut. 33:1-29; jos 13:1-21:45; Ch1 2:1, Ch1 2:2, Ch1 12:23-40, Ch1 27:16-22; Ezek. 48:1-35; Act 7:8; Rev 7:4-8, Rev 21:14
Geneva 1599
35:22 And it came to pass, when Israel dwelt in that land, that Reuben went and (h) lay with Bilhah his father's concubine: and Israel heard [it]. Now the sons of Jacob were twelve:
(h) This teaches that the fathers were not chosen for their merits, but only by God's mercies, whose election was not changed by their faults.
John Gill
35:22 And it came to pass, when Israel dwelt in that land,.... In that part of it near Bethlehem:
that Reuben went and lay with Bilhah his father's concubine; his concubine wife; she was the maid that Rachel gave him, and this added to his affliction, and made it double, to lose Rachel by death, and to have her favourite maid, his concubine, defiled by his own son, and whom it is highly probable he abstained from hereafter. This, though a very heinous sin of his son's, yet might be suffered as a chastisement to Jacob, for making use of concubines:
and Israel heard it; though the crime was committed secretly, and was thought it would have been concealed, but by some means or other Jacob heard of it, and no doubt severely reproved his son for it; and though nothing is here related, as said by him on this occasion, it is certain it gave him great offence, grief and trouble, and he remembered it to his dying day, and took away the birthright from Reuben on account of it, Gen 49:3; an empty space here follows in the original text, and a pause in it, denoting perhaps the amazement Jacob was filled with when he heard it; and the great grief of his heart, which was such, that he was not able to speak a word; the Septuagint version fills up the space by adding, "and it appeared evil in his sight":
now the sons of Jacob were twelve; who were the heads of twelve tribes, Benjamin the last being born, and Jacob having afterwards no more children, they were all reckoned up under their respective mothers, excepting Dinah, a daughter, from whom there was no tribe, in the following verses.
John Wesley
35:22 When Israel dwelt in that land - As if he were then absent from his family, which might be the unhappy occasion of these disorders. Though perhaps Bilhah was the greater criminal, yet Reuben's crime was so provoking that for it he lost his birth - right and blessing, Gen 49:4. And Israel heard it - No more is said, that is enough; he heard it with the utmost grief and shame, horror and displeasure.
35:2335:23: Որդիք Լիայ՝ անդրանիկ Յակոբայ՝ Ռոբէն. Շմաւոն. Ղեւի. Յուդայ. Իսաքար. Զաբողոն։
23 Լիայից ծնուած որդիներն էին՝ Յակոբի անդրանիկ որդին՝ Ռուբէնը, Շմաւոնը, Ղեւին, Յուդան, Իսաքարը, Զաբուղոնը:
23 Լիային որդիները՝ Յակոբին անդրանիկը Ռուբէն, Շմաւոն, Ղեւի, Յուդա, Իսաքար ու Զաբուղոն.
Որդիք Լիայ, անդրանիկ Յակոբայ` Ռուբէն, Շմաւոն, Ղեւի, Յուդա, Իսաքար, Զաբուղոն:

35:23: Որդիք Լիայ՝ անդրանիկ Յակոբայ՝ Ռոբէն. Շմաւոն. Ղեւի. Յուդայ. Իսաքար. Զաբողոն։
23 Լիայից ծնուած որդիներն էին՝ Յակոբի անդրանիկ որդին՝ Ռուբէնը, Շմաւոնը, Ղեւին, Յուդան, Իսաքարը, Զաբուղոնը:
23 Լիային որդիները՝ Յակոբին անդրանիկը Ռուբէն, Շմաւոն, Ղեւի, Յուդա, Իսաքար ու Զաբուղոն.
zohrab-1805▾ eastern-1994▾ western am▾
35:2323: Сыновья Лии: первенец Иакова Рувим, [по нем] Симеон, Левий, Иуда, Иссахар и Завулон.
35:24 υἱοὶ υιος son δὲ δε though; while Ραχηλ ραχηλ Rachel Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin
35:23 בְּנֵ֣י bᵊnˈê בֵּן son לֵאָ֔ה lēʔˈā לֵאָה Leah בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob רְאוּבֵ֑ן rᵊʔûvˈēn רְאוּבֵן Reuben וְ wᵊ וְ and שִׁמְעֹון֙ šimʕôn שִׁמְעֹון Simeon וְ wᵊ וְ and לֵוִ֣י lēwˈî לֵוִי Levi וִֽ wˈi וְ and יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and יִשָּׂשכָ֖ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar וּ û וְ and זְבוּלֻֽן׃ zᵊvûlˈun זְבוּלֻן Zebulun
35:23. filii Liae primogenitus Ruben et Symeon et Levi et Iudas et Isachar et ZabulonThe sons of Lia: Ruben the first born, and Simeon, and Levi, and Juda, and Issachar, and Zabulon.
23. the sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:
35:23. The sons of Leah: Reuben the first born, and Simeon, and Levi, and Judah, and Issachar, and Zebulun.
The sons of Leah; Reuben, Jacob' s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:

23: Сыновья Лии: первенец Иакова Рувим, [по нем] Симеон, Левий, Иуда, Иссахар и Завулон.
35:24
υἱοὶ υιος son
δὲ δε though; while
Ραχηλ ραχηλ Rachel
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
35:23
בְּנֵ֣י bᵊnˈê בֵּן son
לֵאָ֔ה lēʔˈā לֵאָה Leah
בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
רְאוּבֵ֑ן rᵊʔûvˈēn רְאוּבֵן Reuben
וְ wᵊ וְ and
שִׁמְעֹון֙ šimʕôn שִׁמְעֹון Simeon
וְ wᵊ וְ and
לֵוִ֣י lēwˈî לֵוִי Levi
וִֽ wˈi וְ and
יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
יִשָּׂשכָ֖ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar
וּ û וְ and
זְבוּלֻֽן׃ zᵊvûlˈun זְבוּלֻן Zebulun
35:23. filii Liae primogenitus Ruben et Symeon et Levi et Iudas et Isachar et Zabulon
The sons of Lia: Ruben the first born, and Simeon, and Levi, and Juda, and Issachar, and Zabulon.
35:23. The sons of Leah: Reuben the first born, and Simeon, and Levi, and Judah, and Issachar, and Zebulun.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-26: С рождением Вениамина исполнилось число сыновей Иакова — 12, почему все они, с указанием деления их по 4: матерям, здесь перечисляются. Замечание, что все они родились в Месопотамии, требует, конечно, ограничения относительно Вениамина, родившегося в Ханаане.
Adam Clarke: Commentary on the Bible - 1831
35:23: The sons of Leah - The children are arranged under their respective mothers, and not in order of their birth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:23: Gen 29:32-35, Gen 30:18-20, Gen 33:2, Gen 46:8-15
John Gill
35:23 The sons of Leah,.... Jacob's first wife, which are six, and are reckoned in order, according to their birth, Reuben, Simeon, Levi, Judah, Issachar, Zebulun.
35:2435:24: Եւ որդիք Բալլայ նաժշտի Ռաքելայ՝ Դան, եւ Նեփթաղիմ։
24 Ռաքէլից ծնուած որդիներն էին՝ Յովսէփն ու Բենիամինը: Ռաքէլի նաժիշտ Բալլայից ծնուած որդիներն էին՝ Դանն ու Նեփթաղիմը:
24 Ռաքէլին որդիները՝ Յովսէփ ու Բենիամին.
Եւ որդիք Ռաքելի` Յովսէփ եւ Բենիամին:

35:24: Եւ որդիք Բալլայ նաժշտի Ռաքելայ՝ Դան, եւ Նեփթաղիմ։
24 Ռաքէլից ծնուած որդիներն էին՝ Յովսէփն ու Բենիամինը: Ռաքէլի նաժիշտ Բալլայից ծնուած որդիներն էին՝ Դանն ու Նեփթաղիմը:
24 Ռաքէլին որդիները՝ Յովսէփ ու Բենիամին.
zohrab-1805▾ eastern-1994▾ western am▾
35:2424: Сыновья Рахили: Иосиф и Вениамин.
35:25 υἱοὶ υιος son δὲ δε though; while Βαλλας βαλλα girl; maid Ραχηλ ραχηλ Rachel Δαν δαν and; even Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
35:24 בְּנֵ֣י bᵊnˈê בֵּן son רָחֵ֔ל rāḥˈēl רָחֵל Rachel יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph וּ û וְ and בִנְיָמִֽן׃ vinyāmˈin בִּנְיָמִן Benjamin
35:24. filii Rahel Ioseph et BeniaminThe sons of Rachel: Joseph and Benjamin.
24. the sons of Rachel; Joseph and Benjamin:
35:24. The sons of Rachel: Joseph and Benjamin.
The sons of Rachel; Joseph, and Benjamin:

24: Сыновья Рахили: Иосиф и Вениамин.
35:25
υἱοὶ υιος son
δὲ δε though; while
Βαλλας βαλλα girl; maid
Ραχηλ ραχηλ Rachel
Δαν δαν and; even
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
35:24
בְּנֵ֣י bᵊnˈê בֵּן son
רָחֵ֔ל rāḥˈēl רָחֵל Rachel
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
וּ û וְ and
בִנְיָמִֽן׃ vinyāmˈin בִּנְיָמִן Benjamin
35:24. filii Rahel Ioseph et Beniamin
The sons of Rachel: Joseph and Benjamin.
35:24. The sons of Rachel: Joseph and Benjamin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:24: Gen 35:16-18, Gen 30:22-24, Gen 46:19-22
John Gill
35:24 The sons of Rachel,.... Then Rachel's, Jacob's next wife, though in right his first and only one, who had two children, Joseph and Benjamin.
35:2535:25: Եւ որդիք Զելփա նաժշտին Լիայ՝ Գադ եւ Ասեր[328]։ [328] Ոմանք. Եւ երկու որդիք Զելփայ։ Աստանօր յօրինակաց ոմանք՝ յետ որդւոցն Լիայ դնեն զՌաքելին. ապա զԲալլայն, եւ յետոյ զԶելփայն։ Իսկ ոմանք յետ Լիայ եւ Ռաքելի՝ զԶելփայն, եւ հուսկ յետոյ զԲալլայն։
25 Լիայի նաժիշտ Զելփայից ծնուած որդիներն էին՝ Գադն ու Ասերը:
25 Եւ Ռաքէլին Բաղղա աղախինին որդիները՝ Դան ու Նեփթաղիմ։
Եւ որդիք Բալլայ նաժշտին Ռաքելայ` Դան եւ Նեփթաղիմ:

35:25: Եւ որդիք Զելփա նաժշտին Լիայ՝ Գադ եւ Ասեր[328]։
[328] Ոմանք. Եւ երկու որդիք Զելփայ։ Աստանօր յօրինակաց ոմանք՝ յետ որդւոցն Լիայ դնեն զՌաքելին. ապա զԲալլայն, եւ յետոյ զԶելփայն։ Իսկ ոմանք յետ Լիայ եւ Ռաքելի՝ զԶելփայն, եւ հուսկ յետոյ զԲալլայն։
25 Լիայի նաժիշտ Զելփայից ծնուած որդիներն էին՝ Գադն ու Ասերը:
25 Եւ Ռաքէլին Բաղղա աղախինին որդիները՝ Դան ու Նեփթաղիմ։
zohrab-1805▾ eastern-1994▾ western am▾
35:2525: Сыновья Валлы, служанки Рахилиной: Дан и Неффалим.
35:26 υἱοὶ υιος son δὲ δε though; while Ζελφας ζελφα girl; maid Λειας λεια Gad; Gath καὶ και and; even Ασηρ ασηρ Asēr; Asir οὗτοι ουτος this; he υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov οἳ ος who; what ἐγένοντο γινομαι happen; become αὐτῷ αυτος he; him ἐν εν in Μεσοποταμίᾳ μεσοποταμια Mesopotamia τῆς ο the Συρίας συρια Syria; Siria
35:25 וּ û וְ and בְנֵ֤י vᵊnˈê בֵּן son בִלְהָה֙ vilhˌā בִּלְהָה [mother of Dan Naphtali] שִׁפְחַ֣ת šifḥˈaṯ שִׁפְחָה maidservant רָחֵ֔ל rāḥˈēl רָחֵל Rachel דָּ֖ן dˌān דָּן Dan וְ wᵊ וְ and נַפְתָּלִֽי׃ naftālˈî נַפְתָּלִי Naphtali
35:25. filii Balae ancillae Rahelis Dan et NepthalimThe sons of Bala, Rachel's handmaid: Dan and Nephthali.
25. and the sons of Bilhah, Rachel’s handmaid; Dan and Naphtali:
35:25. The sons of Bilhah, handmaid of Rachel: Dan and Naphtali.
And the sons of Bilhah, Rachel' s handmaid; Dan, and Naphtali:

25: Сыновья Валлы, служанки Рахилиной: Дан и Неффалим.
35:26
υἱοὶ υιος son
δὲ δε though; while
Ζελφας ζελφα girl; maid
Λειας λεια Gad; Gath
καὶ και and; even
Ασηρ ασηρ Asēr; Asir
οὗτοι ουτος this; he
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
οἳ ος who; what
ἐγένοντο γινομαι happen; become
αὐτῷ αυτος he; him
ἐν εν in
Μεσοποταμίᾳ μεσοποταμια Mesopotamia
τῆς ο the
Συρίας συρια Syria; Siria
35:25
וּ û וְ and
בְנֵ֤י vᵊnˈê בֵּן son
בִלְהָה֙ vilhˌā בִּלְהָה [mother of Dan Naphtali]
שִׁפְחַ֣ת šifḥˈaṯ שִׁפְחָה maidservant
רָחֵ֔ל rāḥˈēl רָחֵל Rachel
דָּ֖ן dˌān דָּן Dan
וְ wᵊ וְ and
נַפְתָּלִֽי׃ naftālˈî נַפְתָּלִי Naphtali
35:25. filii Balae ancillae Rahelis Dan et Nepthalim
The sons of Bala, Rachel's handmaid: Dan and Nephthali.
35:25. The sons of Bilhah, handmaid of Rachel: Dan and Naphtali.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:25: Gen 30:4-8, Gen 37:2, Gen 46:23-25
John Gill
35:25 And the sons of Bilhah,.... Then Bilhah's sons, who was Rachel's handmaid, and these were two, Dan and Naphtali.
35:2635:26: Եւ որդիք Ռաքելի՝ Յովսէփ եւ Բենիամին։ Ա՛յս են որդիք Յակոբայ. որ եղեն նմա ՚ի Միջագետս Ասորւոց։
26 Ահա սրանք են Յակոբի որդիները, որ նա ունեցաւ Ասորիների Միջագետքում:
26 Եւ Լիային Զեղփա աղախինին որդիները՝ Գադ ու Ասեր։ Ասոնք են Յակոբին որդիները, որոնք Միջագետքի մէջ ծնան անոր։
Եւ որդիք Զելփայ նաժշտին Լիայ` Գադ եւ Ասեր: Այս են որդիք Յակոբայ, որ եղեն նմա ի Միջագետս Ասորւոց:

35:26: Եւ որդիք Ռաքելի՝ Յովսէփ եւ Բենիամին։ Ա՛յս են որդիք Յակոբայ. որ եղեն նմա ՚ի Միջագետս Ասորւոց։
26 Ահա սրանք են Յակոբի որդիները, որ նա ունեցաւ Ասորիների Միջագետքում:
26 Եւ Լիային Զեղփա աղախինին որդիները՝ Գադ ու Ասեր։ Ասոնք են Յակոբին որդիները, որոնք Միջագետքի մէջ ծնան անոր։
zohrab-1805▾ eastern-1994▾ western am▾
35:2626: Сыновья Зелфы, служанки Лииной: Гад и Асир. Сии сыновья Иакова, родившиеся ему в Месопотамии.
35:27 ἦλθεν ερχομαι come; go δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov πρὸς προς to; toward Ισαακ ισαακ Isaak τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him εἰς εις into; for Μαμβρη μαμβρη into; for πόλιν πολις city τοῦ ο the πεδίου πεδιον this; he ἐστὶν ειμι be Χεβρων χεβρων in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan οὗ ου.1 where παρῴκησεν παροικεω reside Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak
35:26 וּ û וְ and בְנֵ֥י vᵊnˌê בֵּן son זִלְפָּ֛ה zilpˈā זִלְפָּה Zilpah שִׁפְחַ֥ת šifḥˌaṯ שִׁפְחָה maidservant לֵאָ֖ה lēʔˌā לֵאָה Leah גָּ֣ד gˈāḏ גָּד Gad וְ wᵊ וְ and אָשֵׁ֑ר ʔāšˈēr אָשֵׁר Asher אֵ֚לֶּה ˈʔēlleh אֵלֶּה these בְּנֵ֣י bᵊnˈê בֵּן son יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֻלַּד־ yullaḏ- ילד bear לֹ֖ו lˌô לְ to בְּ bᵊ בְּ in פַדַּ֥ן faddˌan פַּדָּן [paddan], field? אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
35:26. filii Zelphae ancillae Liae Gad et Aser hii filii Iacob qui nati sunt ei in Mesopotamiam SyriaeThe sons of Zelpha, Lia's handmaid: Gad and Aser: these are the sons of Jacob, that were born to him in Mesopotamia of Syria.
26. and the sons of Zilpah, Leah’s handmaid; Gad and Asher: these are the sons of Jacob, which were born to him in Paddan-aram.
35:26. The sons of Zilpah, handmaid of Leah: Gad and Asher. These are the sons of Jacob, who were born to him in Mesopotamia of Syria.
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:

26: Сыновья Зелфы, служанки Лииной: Гад и Асир. Сии сыновья Иакова, родившиеся ему в Месопотамии.
35:27
ἦλθεν ερχομαι come; go
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
πρὸς προς to; toward
Ισαακ ισαακ Isaak
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
εἰς εις into; for
Μαμβρη μαμβρη into; for
πόλιν πολις city
τοῦ ο the
πεδίου πεδιον this; he
ἐστὶν ειμι be
Χεβρων χεβρων in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
οὗ ου.1 where
παρῴκησεν παροικεω reside
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
35:26
וּ û וְ and
בְנֵ֥י vᵊnˌê בֵּן son
זִלְפָּ֛ה zilpˈā זִלְפָּה Zilpah
שִׁפְחַ֥ת šifḥˌaṯ שִׁפְחָה maidservant
לֵאָ֖ה lēʔˌā לֵאָה Leah
גָּ֣ד gˈāḏ גָּד Gad
וְ wᵊ וְ and
אָשֵׁ֑ר ʔāšˈēr אָשֵׁר Asher
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
בְּנֵ֣י bᵊnˈê בֵּן son
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֻלַּד־ yullaḏ- ילד bear
לֹ֖ו lˌô לְ to
בְּ bᵊ בְּ in
פַדַּ֥ן faddˌan פַּדָּן [paddan], field?
אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
35:26. filii Zelphae ancillae Liae Gad et Aser hii filii Iacob qui nati sunt ei in Mesopotamiam Syriae
The sons of Zelpha, Lia's handmaid: Gad and Aser: these are the sons of Jacob, that were born to him in Mesopotamia of Syria.
35:26. The sons of Zilpah, handmaid of Leah: Gad and Asher. These are the sons of Jacob, who were born to him in Mesopotamia of Syria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:26: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:26: And the sons: Gen 30:9-13, Gen 46:16-18
in Padanaram: Except Benjamin, Gen 35:18, Gen 25:20, Gen 28:2, Gen 31:18
John Gill
35:26 And the sons of Zilpah,.... And lastly, the sons of Zilpah, Leah's handmaid, which were two also, Gad and Asher; it is added:
these are the sons of Jacob, which were born to him in Padanaram, all excepting Benjamin; and because they were by far the greater part, even all but one, that were born there, this is said in general; and there having been given in the context such a particular account of the birth of Benjamin, and of the place of it, them was no need for the historian particularly to except him, since the reader would be in no danger of being led into a mistake.
Robert Jamieson, A. R. Fausset and David Brown
35:26 Sons of Jacob . . . born to him in Padan-aram--It is a common practice of the sacred historian to say of a company or body of men that which, though true of the majority, may not be applicable to every individual. (See Mt 19:28; Jn 20:24; Heb 11:13). Here is an example, for Benjamin was born in Canaan [Gen 35:16-18].
35:2735:27: Եւ եկն Յակոբ առ Իսահակ հայր իւր ՚ի Մամբրէ՝ ՚ի քաղաք դաշտին. ա՛յն է Քեբրոն, յերկրին Քանանացւոց, ուր պանդխտեցան Աբրաամ եւ Իսահակ։
27 Յակոբը եկաւ իր հայր Իսահակի մօտ, Մամբրէի կողմերում դաշտային մի քաղաք, այսինքն՝ Քեբրոն, որ գտնւում է Քանանացիների երկրում, ուր պանդխտեցին Աբրահամն ու Իսահակը:
27 Յակոբ եկաւ իր հօրը Իսահակին՝ դէպի Մամբրէ, Արբայի քաղաքը, այսինքն Քեբրոն, ուր Աբրահամ ու Իսահակ պանդխտութեամբ բնակեցան։
Եւ եկն Յակոբ առ Իսահակ հայր իւր ի Մամբրէ` [498]ի քաղաք դաշտին``, այն եւ Քեբրոն, [499]յերկրին Քանանացւոց,`` ուր պանդխտեցան Աբրահամ եւ Իսահակ:

35:27: Եւ եկն Յակոբ առ Իսահակ հայր իւր ՚ի Մամբրէ՝ ՚ի քաղաք դաշտին. ա՛յն է Քեբրոն, յերկրին Քանանացւոց, ուր պանդխտեցան Աբրաամ եւ Իսահակ։
27 Յակոբը եկաւ իր հայր Իսահակի մօտ, Մամբրէի կողմերում դաշտային մի քաղաք, այսինքն՝ Քեբրոն, որ գտնւում է Քանանացիների երկրում, ուր պանդխտեցին Աբրահամն ու Իսահակը:
27 Յակոբ եկաւ իր հօրը Իսահակին՝ դէպի Մամբրէ, Արբայի քաղաքը, այսինքն Քեբրոն, ուր Աբրահամ ու Իսահակ պանդխտութեամբ բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
35:2727: И пришел Иаков к Исааку, отцу своему, в Мамре, в Кириаф-Арбу, то есть Хеврон где странствовал Авраам и Исаак.
35:28 ἐγένοντο γινομαι happen; become δὲ δε though; while αἱ ο the ἡμέραι ημερα day Ισαακ ισαακ Isaak ἃς ος who; what ἔζησεν ζαω live; alive ἔτη ετος year ἑκατὸν εκατον hundred ὀγδοήκοντα ογδοηκοντα eighty
35:27 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac אָבִ֔יו ʔāvˈiʸw אָב father מַמְרֵ֖א mamrˌē מַמְרֵא Mamre קִרְיַ֣ת הָֽאַרְבַּ֑ע qiryˈaṯ hˈāʔarbˈaʕ קִרְיַת אַרְבַּע Kiriath Arba הִ֣וא hˈiw הִיא she חֶבְרֹ֔ון ḥevrˈôn חֶבְרֹון Hebron אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] גָּֽר־ gˈār- גור dwell שָׁ֥ם šˌām שָׁם there אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham וְ wᵊ וְ and יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
35:27. venit etiam ad Isaac patrem suum in Mambre civitatem Arbee haec est Hebron in qua peregrinatus est Abraham et IsaacAnd he came to Isaac his father in Mambre, the city of Arbee, this is Hebron: wherein Abraham and Isaac sojourned.
27. And Jacob came unto Isaac his father to Mamre, to Kiriath-arba ( the same is Hebron), where Abraham and Isaac sojourned.
35:27. And then he went to his father Isaac in Mamre, the city of Arba: this place is Hebron, where Abraham and Isaac sojourned.
And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which [is] Hebron, where Abraham and Isaac sojourned:

27: И пришел Иаков к Исааку, отцу своему, в Мамре, в Кириаф-Арбу, то есть Хеврон где странствовал Авраам и Исаак.
35:28
ἐγένοντο γινομαι happen; become
δὲ δε though; while
αἱ ο the
ἡμέραι ημερα day
Ισαακ ισαακ Isaak
ἃς ος who; what
ἔζησεν ζαω live; alive
ἔτη ετος year
ἑκατὸν εκατον hundred
ὀγδοήκοντα ογδοηκοντα eighty
35:27
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
אָבִ֔יו ʔāvˈiʸw אָב father
מַמְרֵ֖א mamrˌē מַמְרֵא Mamre
קִרְיַ֣ת הָֽאַרְבַּ֑ע qiryˈaṯ hˈāʔarbˈaʕ קִרְיַת אַרְבַּע Kiriath Arba
הִ֣וא hˈiw הִיא she
חֶבְרֹ֔ון ḥevrˈôn חֶבְרֹון Hebron
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
גָּֽר־ gˈār- גור dwell
שָׁ֥ם šˌām שָׁם there
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
וְ wᵊ וְ and
יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
35:27. venit etiam ad Isaac patrem suum in Mambre civitatem Arbee haec est Hebron in qua peregrinatus est Abraham et Isaac
And he came to Isaac his father in Mambre, the city of Arbee, this is Hebron: wherein Abraham and Isaac sojourned.
35:27. And then he went to his father Isaac in Mamre, the city of Arba: this place is Hebron, where Abraham and Isaac sojourned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-29: Иаков со всем своим станом приходит, наконец, к отцу своему Исааку. Последний в это время имел около 167: лет (от бегства Иакова прошло ок. 30: лет, ср. толкование 27:1), так что смерть его (ст. 28) последовала еще лет через 13: (цифра 167: л. может быть получена и так: Иосиф продан был в Египет в 17: лет, 37:2, и до прибытия туда Иакова с семьею жил в Египте около 23-х лет; следовательно, Иакову, во время прихода в Египет имевшему 130: лет, 47:9, при продаже Иосифа было около 107: лет; откуда Исааку — 167: л., ср. 25:26).

Вместе с Иаковом Исаак (Ревекка, видимо, умерла прежде его) переживал скорбь об Иосифе и умер, вероятно, около времени уже возвышения последнего в Египте. Но священнописатель пролептически говорит о смерти Исаака, чтобы позже не прерывать повествования (подобным образом о смерти Авраама говорится, 25:8, раньше рождения Исава и Иакова, между тем он жил еще 15: лет после этого события). Исаак, подобно отцу своему, умер, «насыщенный днями», т. е. получив от жизни все блага и исполнив свое жизненное назначение; «и приложился к народу своему», т. е. отошел в жизнь загробную. Погребен был в пещере Махпела (49:31) обоими сыновьями своими (28–29: ст.).
Adam Clarke: Commentary on the Bible - 1831
35:27: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:27: Jacob: Gen 27:43-45, Gen 28:5
Mamre: Gen 13:18, Gen 14:13, Gen 18:1, Gen 23:2, Gen 23:19; Jos 14:12-15, Jos 15:13, Jos 21:11; Sa2 2:1, Sa2 2:3, Sa2 2:11; Sa2 5:1, Sa2 5:3, Sa2 5:5
Carl Friedrich Keil and Franz Delitzsch
35:27
Jacob's arrival in "Mamre Kirjath-Arbah," i.e., in the terebinth-grove of Mamre (Gen 13:18) by Kirjath-Arbah or Hebron (vid., Gen 23:2), constituted his entrance into his father's house, to remain there as Isaac's heir. He had probably visited his father during the ten years that had elapsed since his return from Mesopotamia, though no allusion is made to this, since such visits would have no importance, either in themselves or their consequences, in connection with the sacred history. This was not the case, however, with his return to enter upon the family inheritance. With this, therefore, the history of Isaac's life is brought to a close. Isaac died at the age of 180, and was buried by his two sons in the cave of Machpelah (Gen 49:31), Abraham's family grave, Esau having come from Seir to Hebron to attend the funeral of his father. But Isaac's death did not actually take place for 12 years after Jacob's return to Hebron. For as Joseph was 17 years old when he was sold by his brethren (Gen 37:2), and Jacob was then living at Hebron (Gen 37:14), it cannot have been more than 31 years after his flight from Esau when Jacob returned home (cf. Gen 34:1). Now since, according to our calculation at Gen 27:1, he was 77 years old when he fled, he must have been 108 when he returned home; and Isaac would only have reached his 168th year, as he was 60 years old when Jacob was born (Gen 25:26). Consequently Isaac lived to witness the grief of Jacob at the loss of Joseph, and died but a short time before his promotion in Egypt, which occurred 13 years after he was sold (Gen 41:46), and only 10 years before Jacob's removal with his family to Egypt, as Jacob was 130 years old when he was presented to Pharaoh (Gen 47:9). But the historical significance of his life was at an end, when Jacob returned home with his twelve sons.
John Gill
35:27 And Jacob came unto Isaac his father,.... No mention being made of his mother, it is very probable she was dead; and Isaac being alone, and very old, and the time of his death drawing nigh, he might send for Jacob to come with his family, and be with him; for it can hardly be thought that this was the first time of Jacob's visiting his father since he came into the land, of Canaan, which must be about ten years; but as yet he had not come with his family to him, and in order to abide with him:
unto Mamre, unto the city of Arbah, which is Hebron; Mamre was a plain, so called from the name of a man, a friend and confederate of Abraham, Gen 13:18; where, or near to which, stood a city, called Kirjath Arbah, or the city of the four, Arbah and his three sons; so that it might be called Tetrapolls, and was later called Hebron:
where Abraham and Isaac sojourned; lived good part of their days, see Gen 13:18; it was about twenty miles from Bethlehem, and the tower of Eder (k), where Jacob was last.
(k) Bunting's Travels, p. 72.
John Wesley
35:27 And Jacob came unto Isaac his father - We may suppose he had visited him before since his return, for he sore longed after his father's house, but never 'till now brought his family to settle with him, or near him. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary.
35:2835:28: Եւ եղեն ամենայն աւուրք Իսահակայ՝ զոր եկեաց. ամք հարիւր ութսուն։
28 Իսահակն ապրեց հարիւր ութսուն տարի:
28 Իսահակին օրերը հարիւր ութսուն տարի եղան։
Եւ եղեն ամենայն աւուրք Իսահակայ զոր եկեաց` ամք հարեւր եւ ութսուն:

35:28: Եւ եղեն ամենայն աւուրք Իսահակայ՝ զոր եկեաց. ամք հարիւր ութսուն։
28 Իսահակն ապրեց հարիւր ութսուն տարի:
28 Իսահակին օրերը հարիւր ութսուն տարի եղան։
zohrab-1805▾ eastern-1994▾ western am▾
35:2828: И было дней [жизни] Исааковой сто восемьдесят лет.
35:29 καὶ και and; even ἐκλιπὼν εκλειπω leave off; cease ἀπέθανεν αποθνησκω die καὶ και and; even προσετέθη προστιθημι add; continue πρὸς προς to; toward τὸ ο the γένος γενος family; class αὐτοῦ αυτος he; him πρεσβύτερος πρεσβυτερος senior; older καὶ και and; even πλήρης πληρης full ἡμερῶν ημερα day καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him Ησαυ ησαυ Ēsau; Isav καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him
35:28 וַ wa וְ and יִּֽהְי֖וּ yyˈihyˌû היה be יְמֵ֣י yᵊmˈê יֹום day יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac מְאַ֥ת mᵊʔˌaṯ מֵאָה hundred שָׁנָ֖ה šānˌā שָׁנָה year וּ û וְ and שְׁמֹנִ֥ים šᵊmōnˌîm שְׁמֹנֶה eight שָׁנָֽה׃ šānˈā שָׁנָה year
35:28. et conpleti sunt dies Isaac centum octoginta annorumAnd the days of Isaac were a hundred and eighty years.
28. And the days of Isaac were an hundred and fourscore years.
35:28. And the days of Isaac were completed: one hundred and eighty years.
And the days of Isaac were an hundred and fourscore years:

28: И было дней [жизни] Исааковой сто восемьдесят лет.
35:29
καὶ και and; even
ἐκλιπὼν εκλειπω leave off; cease
ἀπέθανεν αποθνησκω die
καὶ και and; even
προσετέθη προστιθημι add; continue
πρὸς προς to; toward
τὸ ο the
γένος γενος family; class
αὐτοῦ αυτος he; him
πρεσβύτερος πρεσβυτερος senior; older
καὶ και and; even
πλήρης πληρης full
ἡμερῶν ημερα day
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
35:28
וַ wa וְ and
יִּֽהְי֖וּ yyˈihyˌû היה be
יְמֵ֣י yᵊmˈê יֹום day
יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac
מְאַ֥ת mᵊʔˌaṯ מֵאָה hundred
שָׁנָ֖ה šānˌā שָׁנָה year
וּ û וְ and
שְׁמֹנִ֥ים šᵊmōnˌîm שְׁמֹנֶה eight
שָׁנָֽה׃ šānˈā שָׁנָה year
35:28. et conpleti sunt dies Isaac centum octoginta annorum
And the days of Isaac were a hundred and eighty years.
35:28. And the days of Isaac were completed: one hundred and eighty years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:28: Gen 25:7, Gen 47:28, Gen 50:26
John Gill
35:28 And the days of Isaac were an hundred and fourscore years. He lived, forty years after he had made his will, and blessed his two sons. Jacob was now one hundred and twenty years of age, being born when his father was sixty; and Joseph was now twenty nine years of age, so that Isaac lived twelve years after the selling of Joseph into Egypt; he was five years older than his father Abraham was when he died.
John Wesley
35:28 The age and death of Isaac are here recorded, though it appears by computation that he died not 'till many years after Joseph was sold into Egypt, and much about the time that he was preferred there. Isaac, a mild quiet man, lived the longest of all the patriarchs, for he was one hundred and eighty years old: Abraham was but one hundred and seventy - five. Isaac lived about forty years after he had made his will, Gen 27:2. We shall not die an hour the sooner, but abundance the better, for our timely setting of our heart and house in order. Particular notice is taken of the amicable agreement of Esau and Jacob in solemnizing their father's funeral, Gen 35:29, to shew how God had wonderfully changed Esau's mind, since he vowed his brother's murder, upon his father's death, Gen 27:41. God has many ways of preventing ill men from doing the mischief they in tended; he can either tie their hands, or turn their hearts.
35:2935:29: Եւ պակասեալ Իսահակայ մեռա՛ւ, եւ յաւելաւ յազգ իւր. ծերացեալ եւ լի՛ աւուրբք։ Եւ թաղեցին զնա Եսաւ եւ Յակոբ որդիք իւր։
29 Իսահակը հոգին աւանդեց ու մեռաւ տարիքն առած, խոր ծերութեան մէջ, նա գնաց միացաւ իր նախնիներին: Նրան թաղեցին իր որդիները՝ Եսաւն ու Յակոբը:
29 Իսահակ ծերացած ու օրերը լեցուած՝ աւանդեց հոգին ու մեռաւ եւ իր ժողովուրդին խառնուեցաւ ու անոր որդիները Եսաւ ու Յակոբ թաղեցին զանիկա։
Եւ պակասեալ Իսահակայ մեռաւ, եւ յաւելաւ յազգ իւր, ծերացեալ եւ լի աւուրբք. եւ թաղեցին զնա Եսաւ եւ Յակոբ որդիք իւր:

35:29: Եւ պակասեալ Իսահակայ մեռա՛ւ, եւ յաւելաւ յազգ իւր. ծերացեալ եւ լի՛ աւուրբք։ Եւ թաղեցին զնա Եսաւ եւ Յակոբ որդիք իւր։
29 Իսահակը հոգին աւանդեց ու մեռաւ տարիքն առած, խոր ծերութեան մէջ, նա գնաց միացաւ իր նախնիներին: Նրան թաղեցին իր որդիները՝ Եսաւն ու Յակոբը:
29 Իսահակ ծերացած ու օրերը լեցուած՝ աւանդեց հոգին ու մեռաւ եւ իր ժողովուրդին խառնուեցաւ ու անոր որդիները Եսաւ ու Յակոբ թաղեցին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
35:2929: И испустил Исаак дух и умер, и приложился к народу своему, будучи стар и насыщен жизнью; и погребли его Исав и Иаков, сыновья его.
35:29 וַ wa וְ and יִּגְוַ֨ע yyiḡwˌaʕ גוע expire יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and יָּ֨מָת֙ yyˈāmoṯ מות die וַ wa וְ and יֵּאָ֣סֶף yyēʔˈāsef אסף gather אֶל־ ʔel- אֶל to עַמָּ֔יו ʕammˈāʸw עַם people זָקֵ֖ן zāqˌēn זָקֵן old וּ û וְ and שְׂבַ֣ע śᵊvˈaʕ שָׂבֵעַ sated יָמִ֑ים yāmˈîm יֹום day וַ wa וְ and יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau וְ wᵊ וְ and יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob בָּנָֽיו׃ פ bānˈāʸw . f בֵּן son
35:29. consumptusque aetate mortuus est et adpositus populo suo senex et plenus dierum et sepelierunt eum Esau et Iacob filii suiAnd being spent with age he died, and was gathered to his people, being old and full of days: and his sons Esau and Jacob buried him.
29. 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.
35:29. And being consumed by old age, he died. And he was placed with his people, being old and full of days. And his sons, Esau and Jacob, buried him.
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:

29: И испустил Исаак дух и умер, и приложился к народу своему, будучи стар и насыщен жизнью; и погребли его Исав и Иаков, сыновья его.
35:29
וַ wa וְ and
יִּגְוַ֨ע yyiḡwˌaʕ גוע expire
יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac
וַ wa וְ and
יָּ֨מָת֙ yyˈāmoṯ מות die
וַ wa וְ and
יֵּאָ֣סֶף yyēʔˈāsef אסף gather
אֶל־ ʔel- אֶל to
עַמָּ֔יו ʕammˈāʸw עַם people
זָקֵ֖ן zāqˌēn זָקֵן old
וּ û וְ and
שְׂבַ֣ע śᵊvˈaʕ שָׂבֵעַ sated
יָמִ֑ים yāmˈîm יֹום day
וַ wa וְ and
יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau
וְ wᵊ וְ and
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
בָּנָֽיו׃ פ bānˈāʸw . f בֵּן son
35:29. consumptusque aetate mortuus est et adpositus populo suo senex et plenus dierum et sepelierunt eum Esau et Iacob filii sui
And being spent with age he died, and was gathered to his people, being old and full of days: and his sons Esau and Jacob buried him.
35:29. And being consumed by old age, he died. And he was placed with his people, being old and full of days. And his sons, Esau and Jacob, buried him.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:29: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:29: am 2288, bc 1716
Isaac: Gen 3:19, Gen 15:15, Gen 25:7, Gen 25:8, Gen 25:17, Gen 27:1, Gen 27:2, Gen 49:33; Job 5:26; Ecc 12:5-7
his sons: Gen 23:19, Gen 23:20, Gen 25:9, Gen 27:41, Gen 49:31
John Gill
35:29 And Isaac gave up the ghost, and died,.... According to an Arabic writer (l), he died at the end of the year 3,668, in the month Jiar, when Jacob was one hundred and twenty years old, and his children buried him in the cave in which Abraham was buried, in the city Chabil: According to Ussher this at about 1,716 B.C.
and was gathered unto his people; his soul was gathered to the righteous, his body was laid where Abraham and Sarah were buried:
being old, and full of days; the number of which is observed in Gen 35:28,
and his sons Esau and Jacob buried him; in the cave of Machpelah near Mamre, where he lived and died, and where his parents had been buried, and Rebekah his wife. Esau very probably was sent for upon his father's death, or a little before it. This shows that there was a reconciliation between Jacob and Esau, and that it continued; and that Jacob did not decline the visit of him at Seir, nor in a clandestine manner took his journey another way, and avoided going thither on his invitation.
(l) Elmacin. p. 26. apud Hottinger. Smegma Orient. p. 341.
Robert Jamieson, A. R. Fausset and David Brown
35:29 DEATH OF ISAAC. (Gen 35:28-29)
Isaac gave up the ghost--The death of this venerable patriarch is here recorded by anticipation for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind though he was, he lived to a very advanced age; and it is a pleasing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.