Genesis 35:4

KJV

And they gave unto Jacob all the strange gods which [were] in their hand, and [all their] earrings which [were] in their ears; and Jacob hid them under the oak which [was] by Shechem.

KJV (with Strong's)

And they gave {H5414} unto Jacob {H3290} all the strange {H5236} gods {H430} which were in their hand {H3027}, and all their earrings {H5141} which were in their ears {H241}; and Jacob {H3290} hid {H2934} them under the oak {H424} which was by Shechem {H7927}.

Complete Jewish Bible

They gave Ya'akov all the foreign gods in their possession and the earrings they were wearing, and Ya'akov buried them under the pistachio tree near Sh'khem.

Berean Standard Bible

So they gave Jacob all their foreign gods and all their earrings, and Jacob buried them under the oak near Shechem.

American Standard Version

And they gave unto Jacob all the foreign gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem.

Commentary

### SUMMARY
Genesis 35:4 records a pivotal moment of spiritual purification for Jacob's household, demonstrating their collective submission to his leadership and a decisive corporate renunciation of pagan influences. As they prepared to journey to Bethel in obedience to God's command, Jacob's family surrendered all their "strange gods" and idolatrous earrings, which Jacob then buried, symbolizing a profound commitment to exclusive devotion to the true God and anticipation of renewed covenant fellowship.

### CONTEXT
* **Literary Context:** This verse is situated immediately after God's command to Jacob to return to Bethel, the site of his foundational encounter with the Lord and his vow in [Genesis 28:10-22](/genesis/28-10-22 "Jacob's Dream at Bethel and His Vow"). The preceding chapter, [Genesis 34](/genesis/34 "The Dinah Incident and Simeon and Levi's Vengeance"), details the violent and treacherous actions of Simeon and Levi at Shechem, which brought great reproach upon Jacob's family and instilled fear of retaliation from the surrounding Canaanite inhabitants. God's directive in [Genesis 35:1](/genesis/35-1 "God Commands Jacob to Bethel") to "Arise, go up to Bethel, and dwell there: and make there an altar unto God" serves as a divine intervention, calling Jacob away from the dangerous and defiled environment of Shechem and back to a place of covenant renewal. Jacob's subsequent command to his household in [Genesis 35:2-3](/genesis/35-2-3 "Jacob's Call for Purification") to "put away the strange gods that are among you, and be clean, and change your garments" sets the stage for the obedient response recorded in [Genesis 35:4](/genesis/35-4 "The Surrender of Idols"), highlighting the spiritual prerequisite for approaching God in worship.

* **Historical & Cultural Context:** The ancient Near East was a polytheistic environment, with various gods and goddesses worshipped by different peoples and localities. Canaanite religion, in particular, involved a pantheon of deities (like Baal, Asherah, Dagon) and associated cultic practices, often including the use of idols, amulets, and ritual objects. "Strange gods" (Hebrew: *elohim nekar*) refers to deities foreign to the worship of Yahweh, the God of Abraham, Isaac, and Jacob. Earrings, while sometimes merely ornamental, often held cultic significance in this period, serving as amulets or charms believed to offer protection, bring good fortune, or connect the wearer to specific deities. It is plausible that these items were acquired through trade, interaction with Canaanite neighbors, or even as spoils from the incident at Shechem. The presence of such items within Jacob's household indicates a degree of syncretism or at least exposure to and acceptance of foreign religious practices, which stood in stark contrast to the exclusive monotheism demanded by the covenant with Yahweh. Jacob's command and his family's response reflect a necessary purification from these pervasive cultural influences before they could properly worship God.

* **Key Themes:** [Genesis 35:4](/genesis/35-4 "The Renunciation of Idolatry") contributes significantly to several key themes within Genesis and the broader biblical narrative. Firstly, it underscores the theme of **covenant faithfulness and purity**. God's covenant with Abraham and his descendants demanded exclusive worship and separation from pagan practices, a principle reiterated throughout the Pentateuch. Secondly, it highlights the theme of **divine command and human obedience**. God's instruction to go to Bethel ([Genesis 35:1](/genesis/35-1 "God's Command")) is met with Jacob's spiritual leadership and his family's compliance, demonstrating the importance of responding to God's directives with acts of purification. Thirdly, the verse emphasizes the **rejection of idolatry**. The surrender and burial of the "strange gods" and cultic earrings represent a decisive break with polytheism and a commitment to the worship of the one true God, a theme that will become central to Israel's identity and prophetic warnings (e.g., [Joshua 24:14-15](/joshua/24-14-15 "Choose Whom You Will Serve")). Finally, it showcases **Jacob's maturing leadership**. After years of personal struggle and family strife, Jacob demonstrates a newfound spiritual resolve, taking decisive action to purify his household and guide them towards proper worship, marking a significant step in his transformation from "supplanter" to "Israel," one who strives with God.

### EXPOSITION AND ANALYSIS
[Genesis 35:4](/genesis/35-4 "The Act of Purification") details the practical steps taken by Jacob's household in response to his command for purification, highlighting their collective submission to his spiritual leadership and their commitment to the God of Abraham and Isaac.

#### Key Word Analysis
* **strange (Hebrew, _nêkâr'_):** From נָכַר; foreign, or (concretely) a foreigner, or (abstractly) heathendom; alien, strange ([phrase] -er). This word emphasizes the foreign, non-Israelite origin and nature of the gods, highlighting their incompatibility with the worship of Yahweh. They were not merely "different" but fundamentally "alien" to the covenant relationship.
* **gods (Hebrew, _ʼĕlôhîym'_):** Plural of אֱלוֹהַּ; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative; angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. Here, the plural form refers to the pagan deities or idols worshipped by other nations, contrasting them with the singular, supreme God of Jacob.
* **earrings (Hebrew, _nezem'_):** From an unused root of uncertain meaning; a nose-ring; earring, jewel. While *nezem* can refer to any jewel, in this context, especially alongside "strange gods" and given ancient Near Eastern practices, it strongly implies earrings worn as amulets or charms with cultic significance, not merely decorative items.
* **hid (Hebrew, _ṭâman'_):** A primitive root; to hide (by covering over); hide, lay privily, in secret. This verb signifies a complete and deliberate concealment, suggesting a permanent removal and a definitive break with the idols. The act of burying them implies their utter rejection and consigning them to oblivion, preventing future use or veneration.

#### Verse Breakdown
* **"And they gave unto Jacob all the strange gods which [were] in their hand":** This clause describes the immediate and collective response of Jacob's household to his command. The phrase "they gave" indicates a voluntary act of surrender, suggesting that the family members, including wives (like Rachel, who possessed teraphim in [Genesis 31:19](/genesis/31-19 "Rachel Steals Laban's Teraphim")), children, and servants, complied with Jacob's directive. The "strange gods" were likely household idols or small cultic figures, and "in their hand" signifies their possession and control over these objects, making their surrender a tangible act of renunciation.
* **"and [all their] earrings which [were] in their ears":** This part of the verse specifies another category of items surrendered, highlighting their direct connection to personal adornment and, importantly, potential cultic significance. As noted in the Key Word Analysis, these earrings were likely more than mere jewelry; they were probably amulets or charms associated with pagan beliefs and practices. Their removal from the ears signifies a public and personal purification, a visible shedding of symbols of foreign worship.
* **"and Jacob hid them under the oak which [was] by Shechem":** This final clause describes Jacob's decisive action with the surrendered items. The verb "hid" (Hebrew: *ṭâman*) implies a thorough and permanent concealment, effectively burying them. The location, "under the oak which was by Shechem," is significant. Oaks often served as sacred sites in Canaanite religion, and burying the idols there might have been a deliberate act of desacralization, reclaiming the space from pagan associations, or simply a convenient and isolated place for their permanent disposal, ensuring they could not be retrieved or worshipped again. This act solidifies the family's break from idolatry.

#### Literary Devices
The passage employs several impactful literary devices. **Symbolism** is prominent, as the "strange gods" and "earrings" are not merely objects but powerful symbols of pagan worship and syncretism. Their surrender and burial symbolize a radical break with the past and a commitment to exclusive devotion to Yahweh. The act of burial itself is symbolic, representing the complete rejection and permanent disposal of idolatry, consigning it to oblivion. The "oak" under which they were buried also carries symbolic weight; while sometimes associated with pagan worship, in this context, it becomes a silent witness to the family's purification, a place where paganism is symbolically "buried" and left behind. The narrative also exhibits **Narrative Progression**, moving from God's command to Jacob's instruction, and then to the family's obedient action, culminating in Jacob's decisive disposal of the idols. This progression highlights the theme of spiritual cleansing as a necessary step before renewed covenant engagement.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The purification of Jacob's household in [Genesis 35:4](/genesis/35-4 "The Renunciation of Idolatry") serves as a foundational example of the biblical imperative for holiness and exclusive worship of God. It prefigures the consistent call throughout Israel's history for separation from idolatry and the corrupting influences of surrounding cultures. This act of renunciation underscores the truth that true worship requires internal purity and the removal of anything that competes for God's rightful place in the heart and home. It establishes a pattern for future generations, emphasizing that a relationship with the Holy God demands a radical break from all forms of spiritual impurity and divided loyalties. The burying of the idols signifies a definitive end to their power and presence, a theological statement that these "gods" are powerless and belong to the dust.

* [Joshua 24:14-15](/joshua/24-14-15 "Joshua's Exhortation to Choose God") - Joshua's challenge to Israel to "put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve the LORD."
* [1 Samuel 7:3-4](/1_samuel/7-3-4 "Samuel Calls Israel to Repentance") - Samuel's instruction to the Israelites to "put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only."
* [Isaiah 2:18-20](/isaiah/2-18-20 "Idols Cast Away in the Day of the Lord") - A prophetic vision of a day when people will cast away their idols of silver and gold to the moles and to the bats, emphasizing the futility of idols.

### REFLECTION AND APPLICATION
The account in [Genesis 35:4](/genesis/35-4 "Jacob's Family Purifies Itself") offers profound lessons for contemporary believers. Just as Jacob's family needed to rid themselves of tangible idols and cultic objects before drawing near to God, we too are called to examine our lives for "strange gods" – anything that competes for our ultimate loyalty, affection, or trust, diverting us from exclusive devotion to the Lord. These modern idols may not be physical statues, but can manifest as materialism, career ambition, social media validation, comfort, relationships, or even self-reliance. The act of "giving up" and "hiding" these idols under the "oak" implies a decisive and permanent break, not a temporary pause. This passage challenges us to engage in ongoing spiritual purification, identifying and actively removing anything that hinders our full surrender and worship of God. It reminds us that genuine worship flows from a heart made clean and wholly devoted to Him, urging us to prioritize spiritual purity over worldly attachments.

#### Questions for Reflection
* **What "strange gods" or "earrings" (i.e., idols or attachments) might be present in my life that are hindering my full devotion to God?**
* **What practical steps can I take to "give up" and "hide" these modern idols, making a decisive break from their influence?**
* **How does the corporate act of purification in Jacob's family inspire me to consider the spiritual health of my own household or community?**
* **In what ways does my preparation for worship or spiritual encounter reflect a commitment to purity and exclusive devotion to God?**

### FAQ
**Why were the earrings considered "strange" or idolatrous?**

Answer: While earrings could be purely ornamental, in the ancient Near East, they often held cultic or magical significance. They were frequently used as amulets or charms, believed to connect the wearer to specific deities, offer protection, or bring good fortune. Given their mention alongside "strange gods" and Jacob's command for purification, it's highly probable that these specific earrings were associated with pagan religious practices or superstitions, making them incompatible with the exclusive worship of Yahweh. Their removal was a symbolic act of renouncing foreign spiritual influences.

**What is the significance of Jacob hiding the idols under an oak tree by Shechem?**

Answer: The act of "hiding" them (Hebrew: *ṭâman*) implies a permanent burial, signifying a complete and irreversible disposal. This was not a temporary measure but a definitive break with idolatry. The location, "under the oak which was by Shechem," is also significant. Oak trees were often prominent landmarks and sometimes served as sacred sites for pagan worship in Canaanite culture. By burying the idols there, Jacob was not only disposing of them but potentially desacralizing a pagan site, or at least choosing a place that would ensure their permanent concealment and prevent their retrieval. It was a public and symbolic act of cleansing the land and his family from foreign religious elements before journeying to Bethel, the place of true worship.

### CHRIST-CENTERED FULFILLMENT
The purification of Jacob's household in [Genesis 35:4](/genesis/35-4 "Jacob's Family's Cleansing") serves as a profound Old Testament foreshadowing of the comprehensive spiritual cleansing and transformation offered through Jesus Christ. Just as Jacob's family had to put away their "strange gods" and cultic earrings to approach the Holy God at Bethel, so too does the New Covenant call believers to cast off the "old man" and its idolatrous practices to walk in newness of life in Christ. The physical act of burying the idols under the oak prefigures the spiritual reality of being "buried with Christ in baptism" ([Romans 6:4](/romans/6-4 "Buried with Christ in Baptism")), symbolizing a death to sin and a resurrection to new life. Through Christ, we are not merely commanded to put away external idols, but our very hearts are purified by faith ([Acts 15:9](/acts/15-9 "Purifying Hearts by Faith")), and we are freed from the dominion of sin and spiritual darkness ([Colossians 1:13](/colossians/1-13 "Delivered from the Domain of Darkness")). The New Testament teaches that true worship is no longer tied to specific physical locations or rituals but is offered "in spirit and truth" ([John 4:23-24](/john/4-23-24 "Worship in Spirit and Truth")) by those whose lives have been transformed by the indwelling Holy Spirit. This spiritual cleansing culminates in becoming a "new creation" in Christ ([2 Corinthians 5:17](/2_corinthians/5-17 "New Creation in Christ")), where old things have passed away and all things have become new, reflecting the ultimate and permanent removal of all that separates us from God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 9:6

And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that [was] in Shechem.

Exodus 32:20

And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel drink [of it].

Isaiah 30:22

Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence.

Judges 8:24

And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they [were] Ishmaelites.)

Judges 8:27

And Gideon made an ephod thereof, and put it in his city, [even] in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.

Exodus 32:2

And Aaron said unto them, Break off the golden earrings, which [are] in the ears of your wives, of your sons, and of your daughters, and bring [them] unto me.

Exodus 32:4

And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These [be] thy gods, O Israel, which brought thee up out of the land of Egypt.