Genesis Chapter 35

What is the meaning of Genesis 35?

Introduction to Genesis 35

Genesis 35 marks a pivotal transition in the patriarch Jacob’s spiritual journey, chronicling his return to Bethel and the profound transformation of his household. This chapter serves as a spiritual milestone, where Jacob fully embraces his covenant identity and responsibility as Israel, the father of God’s chosen nation. The narrative weaves together themes of spiritual renewal, divine faithfulness, and the painful process of purification that often accompanies genuine spiritual transformation.

The chapter’s events unfold against the backdrop of divine command and human response, showcasing how authentic worship requires both internal cleansing and external action. Through Jacob’s journey back to Bethel, we witness a powerful testimony to God’s faithfulness in fulfilling His promises, even amidst human weakness and family tragedy.

Context of Genesis 35

Within the immediate context of Genesis, chapter 35 serves as a crucial turning point that follows the tumultuous events of chapter 34, where Jacob’s family was embroiled in violence and revenge at Shechem. This chapter provides a divine solution to the family’s spiritual and moral crisis, calling them back to proper worship and covenant faithfulness. It acts as a bridge between Jacob’s earlier encounters with God and the subsequent narratives of Joseph and his brothers.

In the broader biblical narrative, Genesis 35 reinforces several key theological themes that resonate throughout Scripture. It exemplifies the pattern of divine calling, human response, and spiritual renewal that becomes paradigmatic for Israel’s later history. The chapter’s emphasis on removing foreign gods and purifying worship foreshadows similar reforms under leaders like Joshua (Joshua 24:23) and Samuel (1 Samuel 7:3).

Furthermore, this chapter solidifies Jacob’s position in the covenant lineage, reaffirming the promises made to Abraham and Isaac. The divine renaming of Jacob to Israel, previously given at Peniel (Genesis 32:28), is here confirmed and sealed, establishing his role as the patriarch of the twelve tribes of Israel.

Ancient Key Word Study

• Bethel (בֵּית־אֵל) – Meaning “House of God,” this location’s name carries deep theological significance as the place where Jacob first encountered God (Genesis 28:19). The Hebrew construction emphasizes both the dwelling (בֵּית) and the divine presence (אֵל), suggesting a permanent meeting place between God and His people.
• Foreign gods (אֱלֹהֵי הַנֵּכָר) – The phrase literally means “gods of the foreigner,” highlighting not just physical idols but the entire system of pagan worship and worldview that needed to be purged. The term נֵּכָר carries connotations of that which is alien or inappropriate to covenant relationship.
• Purify (הִטַּהֲרוּ) – This Hebrew word involves both physical and spiritual cleansing. The hitpael form used here implies reflexive action, emphasizing personal responsibility in the purification process. This same root is used extensively in Levitical law regarding ritual purity.
• Terror (חִתַּת) – The divine terror that fell on the surrounding cities reflects a supernatural intervention. The Hebrew term suggests a paralyzing fear or dread, often associated with divine warfare on behalf of His people.
• El Shaddai (אֵל שַׁדַּי) – This divine name emphasizes God’s all-sufficient power and ability to fulfill His promises. The term שַׁדַּי may be related to the concept of God as the “Mountain One” or the “Breasted One,” suggesting both power and nurturing care.
• Pillar (מַצֵּבָה) – The stone marker Jacob erects carries ceremonial and covenantal significance. Unlike pagan pillars later forbidden in Israel, this one served as a memorial of divine encounter and promise.
• Fruitful and Multiply (פְּרֵה וּרְבֵה) – This command echoes the original blessing given to Adam and Noah, now specifically applied to Jacob as the bearer of the covenant promises. The Hebrew terms suggest both numerical increase and spiritual prosperity.
• Company/Assembly (קָהָל) – This term anticipates the future congregation of Israel and carries ecclesiastical significance, later used to describe the assembled people of God.

Compare & Contrast

• Verse 1’s command to “arise, go up to Bethel” (קוּם עֲלֵה בֵֽית־אֵל) uses imperative forms that emphasize immediate action. The choice of עֲלֵה (go up) rather than לֵךְ (go) specifically indicates both physical ascent and spiritual elevation, as Bethel was geographically higher than Shechem and represented a return to spiritual heights.
• In verse 2, Jacob’s command to “put away foreign gods” uses the verb הָסִרוּ rather than שָׁלַךְ, suggesting not merely throwing away but a complete removal and separation. This specific word choice emphasizes the thorough nature of spiritual cleansing required.
• The description of Rachel’s death in verse 18 employs the phrase “as her soul was departing” (בְּצֵאת נַפְשָׁהּ) rather than simply stating she died, providing a theologically rich understanding of death as the separation of soul from body in Hebrew thought.
• Verse 22’s account of Reuben’s sin uses a passive construction and abbreviated form, demonstrating literary sensitivity while still recording the historical event. The truncated nature of the Hebrew text reflects the gravity of the transgression.
• The list of Jacob’s sons in verses 23-26 is organized by mothers rather than birth order, emphasizing the role of the matriarchs in forming the nation of Israel. The structure highlights both unity and diversity within the covenant family.

Genesis 35 Unique Insights

The chapter contains several layers of meaning that might not be immediately apparent to modern readers. The return to Bethel represents more than a geographical journey; it symbolizes a return to spiritual origins and first love, a theme that resurfaces throughout Scripture. The Hebrew sages note that the burial of foreign gods under the terebinth tree near Shechem (verse 4) carries symbolic significance – the tree was likely the same one where Abraham first built an altar in the land (Genesis 12:6-7).

Early rabbinic sources discuss the timing of Deborah’s presence in Jacob’s household, suggesting she may have been sent by Rebekah to summon Jacob home, fulfilling the promise of “Genesis 27:45.” Her death and burial under the “oak of weeping” (Allon Bakuth) is seen as marking the end of the matriarchal era and transition to patriarchal leadership.

The Midrash Rabbah draws attention to the juxtaposition of Rachel’s death with the birth of Benjamin, seeing it as a pattern repeated throughout Jewish history where new hope emerges from tragedy. This interpretation gains additional depth when considering that Benjamin’s tribal territory would later include Jerusalem, the site of both the Temple’s destruction and the hope of future redemption.

The chapter also contains subtle allusions to the future priesthood of Israel. The commands to change garments and purify oneself (verse 2) establish patterns that would later be codified in priestly regulations. The burial of idols and earrings suggests a complete separation from pagan worship practices, anticipating Israel’s unique calling among the nations.

Genesis 35 Connections to Yeshua

This chapter’s themes of spiritual renewal and purification find their ultimate fulfillment in the Messiah Yeshua. The command to “put away foreign gods” and “purify yourselves” foreshadows the New Covenant reality where believers are called to “put off the old self” and be transformed by the renewal of their minds (Ephesians 4:22-24). The changing of garments symbolically points to being clothed in Messiah’s righteousness (Galatians 3:27).

The divine appearance at Bethel, where God reaffirms His covenant promises, anticipates the ultimate revelation of God in Yeshua, who is Himself the true “House of God” where heaven and earth meet. Just as Jacob’s name change to Israel marked a transformation of character, so too does union with Messiah bring about a new identity and nature in believers (2 Corinthians 5:17).

Genesis 35 Scriptural Echoes

The command to remove foreign gods echoes throughout Scripture, from Joshua’s challenge at Shechem (Joshua 24:23) to Paul’s exhortation to “flee from idolatry” (1 Corinthians 10:14). The theme of spiritual renewal at Bethel finds parallel in the later reforms of Samuel (1 Samuel 7:3-4) and Josiah (2 Kings 23:4-25).

The promise of a “company of nations” from Jacob’s loins (Genesis 35:11) resonates with the promise to Abraham that through his seed all nations would be blessed (Genesis 22:18). This finds ultimate fulfillment in the multi-ethnic church of Messiah (Revelation 7:9).

Rachel’s death in childbirth and the naming of Benjamin connect to Jeremiah’s prophecy of Rachel weeping for her children (Jeremiah 31:15), later applied to the slaughter of the innocents in Matthew’s gospel (Matthew 2:18).

Genesis 35 Devotional

This chapter challenges us to consider the “foreign gods” we may harbor in our own lives – whether material possessions, relationships, or ambitions that compete with our devotion to God. Just as Jacob led his household in spiritual renewal, we too are called to examine our hearts and remove anything that hinders our walk with the Lord.

The journey to Bethel reminds us that spiritual growth often requires returning to the place of our first encounter with God, renewing our commitments, and remembering His faithfulness. Sometimes, like Jacob, we need to revisit our “Bethel moments” to regain perspective and renewed purpose.

God’s reaffirmation of Jacob’s new name, Israel, encourages us that our true identity is found in who God says we are, not in our past failures or present struggles. This chapter teaches us that genuine spiritual transformation affects not only our personal lives but influences our entire household and legacy.

Did You Know

• The burial of foreign gods and earrings under the terebinth tree likely included the household idols Rachel had stolen from Laban, bringing closure to an earlier episode of divided loyalty.
• Deborah’s name means “bee” in Hebrew, and Jewish tradition suggests she was as sweet as honey in her counsel but could also sting with rebuke when necessary.
• The location of Rachel’s tomb, marked by Jacob’s pillar, became a significant pilgrimage site throughout Jewish history and remains so today.
• The phrase “drink offering” in verse 14 marks the first mention of this type of offering in Scripture, foreshadowing later Temple worship practices.
• The Hebrew name Benjamin (בִּנְיָמִין) can mean both “son of my right hand” and “son of the south,” as Benjamin was the only son of Jacob born in the Holy Land.
• The term “El Shaddai” used in God’s appearance to Jacob appears 48 times in the Hebrew Bible, with 31 occurrences in the book of Job.
• The divine terror (חִתַּת אֱלֹהִים) that protected Jacob’s family is the same Hebrew term used to describe the fear that fell on Egypt during the Exodus.
• Rachel’s burial site is mentioned in three different biblical books: Genesis, 1 Samuel, and Jeremiah, each time with prophetic significance.
• The chapter records the completion of Jacob’s twelve sons, who would become the twelve tribes of Israel, with Benjamin’s birth marking this momentous occasion.