Genesis 35:5

KJV

And they journeyed: and the terror of God was upon the cities that [were] round about them, and they did not pursue after the sons of Jacob.

KJV (with Strong's)

And they journeyed {H5265}: and the terror {H2847} of God {H430} was upon the cities {H5892} that were round about {H5439} them, and they did not pursue {H7291} after {H310} the sons {H1121} of Jacob {H3290}.

Complete Jewish Bible

While they were traveling, a terror from God fell upon the cities around them, so that none of them pursued the sons of Ya'akov.

Berean Standard Bible

As they set out, a terror from God fell over the surrounding cities, so that they did not pursue Jacob’s sons.

American Standard Version

And they journeyed: and a terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

Commentary

### SUMMARY
Genesis 35:5 powerfully narrates God's supernatural intervention to safeguard Jacob and his family as they journeyed from Shechem to Bethel. In the wake of the violent retribution exacted by Jacob's sons, a divine dread descended upon the surrounding Canaanite and Perizzite cities, supernaturally deterring them from pursuing or retaliating against Jacob's vulnerable household. This miraculous protection ensured their unhindered passage, demonstrating God's unwavering commitment to His covenant promises and the preservation of the nascent nation of Israel.

### CONTEXT
* **Literary Context:** Genesis 35 opens with a divine imperative from God to Jacob, commanding him to return to Bethel, the significant site where God first appeared to him after his flight from Esau ([Genesis 28:10-22](/genesis/28-10-22 "Jacob's Dream at Bethel")). This command follows the deeply unsettling and violent events detailed in [Genesis 34](/genesis/34 "The Defilement of Dinah and the Massacre at Shechem"), where Jacob's sons, Simeon and Levi, brutally massacred the male inhabitants of Shechem in retaliation for the defilement of their sister Dinah. This act left Jacob's family in an extremely precarious and vulnerable position, outnumbered and exposed to potential retribution from the surrounding Canaanite and Perizzite peoples. Before embarking on this divinely-ordained journey, Jacob proactively led his household in a profound act of spiritual purification, instructing them to put away their foreign gods, purify themselves, and change their garments, signifying a renewed commitment to the one true God ([Genesis 35:1-4](/genesis/35-1-4 "God's Command to Jacob and Jacob's Purification")). Verse 5 then describes the immediate, miraculous consequence of this obedience and God's protective hand.

* **Historical & Cultural Context:** Jacob's family, though growing, was still a relatively small clan in a land populated by numerous, often hostile, indigenous groups. The incident at Shechem would have been a grave offense against tribal honor and a direct challenge to the established social order, making retaliation not just probable but expected. In ancient Near Eastern societies, blood feuds and tribal warfare were common responses to such affronts. Jacob's fear of being "few in number" and being "gathered together against" and "destroyed" ([Genesis 34:30](/genesis/34-30 "Jacob's Fear of Retaliation")) was a realistic assessment of their perilous situation. The "cities round about them" would have included various Canaanite and Perizzite settlements, powerful enough to easily overwhelm Jacob's household. God's intervention, therefore, was not merely a spiritual phenomenon but a tangible, historical act of protection that defied the prevailing social and military realities of the time, ensuring the survival of His chosen lineage.

* **Key Themes:** Genesis 35:5 powerfully contributes to several overarching themes in the book of Genesis and the broader Pentateuch. Primarily, it underscores the theme of **Divine Providence and Protection**, demonstrating God's active involvement in safeguarding His covenant people, even when they are vulnerable or have acted imperfectly. It highlights **God's Faithfulness to His Covenant Promises**, as the survival of Jacob's family was essential for the continuation of the Abrahamic covenant and the eventual birth of the nation of Israel. The verse also illustrates **God's Sovereignty over Nations and Human Hearts**, showing His ability to manipulate circumstances and even the wills of men to achieve His divine purposes. This divine "terror" foreshadows later instances of God clearing the way for His people, such as the fear that fell upon the inhabitants of Canaan before Israel's conquest ([Exodus 23:27](/exodus/23-27 "God's Promise to Send Terror")) and the dread that seized the Philistines when the Ark of the Covenant was among them ([1 Samuel 5:11](/1_samuel/5-11 "Terror Caused by the Ark of the Covenant")).

### EXPOSITION AND ANALYSIS
Genesis 35:5 vividly portrays God's direct and powerful intervention on behalf of Jacob's family, ensuring their safety despite their recent violent actions and precarious position.

#### Key Word Analysis
* **journeyed (Hebrew, _nâçaʻ'_):** This primitive root (H5265) signifies "to pull up," especially tent-pins, meaning "to start on a journey" or "to march." In this context, it denotes the physical act of Jacob's family breaking camp and moving forward as commanded by God. It implies an intentional, purposeful movement, not merely a wandering, but a progression towards a divinely appointed destination, Bethel.
* **terror (Hebrew, _chittâh'_):** Derived from the root H2847 (חָתַת, _châthat_), meaning "to be broken, dismayed, afraid," this noun specifically means "fear" or "terror." Here, it describes a profound, paralyzing dread or panic that is supernaturally induced. It is not a natural human emotion but a divine imposition, a fear so potent that it disarms and incapacitates potential adversaries.
* **God (Hebrew, _ʼĕlôhîym'_):** This plural noun (H430) is commonly used in the Old Testament to refer to the supreme God, often emphasizing His power, sovereignty, and transcendence. When combined with "terror" (*chittâh*), it indicates that the fear was not accidental or humanly generated, but originated directly from the omnipotent, sovereign God Himself, a manifestation of His divine authority and protective presence.

#### Verse Breakdown
* **"And they journeyed":** This opening clause establishes the immediate action, indicating that Jacob and his household, having completed the purification rites and in obedience to God's command, set out on their journey from Shechem. It marks the commencement of their movement towards Bethel, a place of spiritual significance and divine encounter.
* **"and the terror of God was upon the cities that [were] round about them":** This is the pivotal statement of the verse, describing the supernatural intervention. "The terror of God" (חִתַּת אֱלֹהִים, *khittat Elohim*) denotes a divinely-induced, overwhelming dread that fell upon the inhabitants of the surrounding Canaanite and Perizzite cities. These were the very communities that would have had ample reason and opportunity to retaliate against Jacob's family for the massacre at Shechem. This "terror" was a direct act of God's power, paralyzing their will and preventing any hostile action.
* **"and they did not pursue after the sons of Jacob":** This final clause presents the direct and miraculous consequence of the "terror of God." Despite the profound provocation and the vulnerability of Jacob's relatively small clan, the surrounding cities, gripped by divine fear, were supernaturally restrained. They made no attempt to chase, attack, or exact vengeance upon Jacob's family, thus ensuring their safe and unhindered passage to Bethel, safeguarding the lineage through which God's covenant promises would be fulfilled.

#### Literary Devices
The verse primarily employs **Divine Intervention** as its central literary and theological device. The "terror of God" is a direct, miraculous act by God, not a natural occurrence, highlighting His active involvement in human affairs and His absolute sovereignty over nations and their intentions. This divine action also functions as **Foreshadowing**, pointing to future instances where God would supernaturally protect Israel and strike fear into their enemies, particularly during the Exodus and the conquest of Canaan. Furthermore, the "terror" itself can be seen as **Symbolism**, representing the overwhelming power and presence of God, which is capable of disarming and deterring any opposition to His divine will and purposes for His chosen people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 35:5 profoundly illustrates God's active and unwavering commitment to His covenant people, even amidst their human failings. Despite the morally questionable and violent actions of Jacob's sons at Shechem, God did not abandon His chosen family. Instead, He intervened directly and supernaturally, demonstrating His sovereign control over circumstances and even the hearts of men. This divine protection was not a reward for human righteousness but a testament to God's faithfulness to His unconditional covenant with Abraham, Isaac, and Jacob. The preservation of this nascent nation was paramount for the unfolding of God's redemptive plan, which depended on the survival of the lineage through whom the Messiah would ultimately come. This verse serves as a powerful reminder that God's purposes are immutable, and He will ensure their fulfillment, often through means that defy human expectation or logic.

* [Exodus 23:27](/exodus/23-27 "God's Promise to Send Terror")
* [Joshua 2:9-11](/joshua/2-9-11 "Rahab's Testimony of Fear")
* [Psalm 105:12-15](/psalms/105-12-15 "God's Protection of His Anointed")

### REFLECTION AND APPLICATION
Genesis 35:5 offers profound spiritual encouragement and practical application for believers today. It assures us that God remains sovereign and actively involved in the details of our lives, even when we find ourselves in vulnerable or dangerous situations, or when our past actions might otherwise invite negative consequences. This verse calls us to cultivate a deep trust in God's providence, recognizing that He can supernaturally create safety and open pathways where human logic sees only peril. Like Jacob, who was obedient to God's command to journey to Bethel despite the surrounding threats, we are called to walk in obedience and seek God's direction, confident that His protective hand can deter seen and unseen adversaries. While not a blanket guarantee against all suffering, it is a powerful testament to God's power to protect and preserve His people for the fulfillment of His divine purposes, reminding us that our ultimate security rests in His unwavering faithfulness and omnipotent care.

#### Questions for Reflection
* **In what areas of your life do you feel vulnerable or exposed to potential harm, and how does this verse encourage you to trust in God's supernatural protection?**
* **How does God's faithfulness to Jacob's family, despite their flaws, challenge your understanding of God's grace and His commitment to His promises?**
* **Can you recall a time when you experienced God's unexpected intervention or protection in a difficult situation? How did that experience deepen your faith?**

### FAQ
**What does "the terror of God" mean in this context?**

Answer: "The terror of God" (Hebrew: *khittat Elohim*) refers to a supernatural, divinely-induced dread or panic that fell upon the surrounding cities. It was not a natural fear but a direct manifestation of God's power and presence, causing the inhabitants to be paralyzed with awe and fear. This divine imposition prevented them from pursuing or attacking Jacob's family, signifying God's direct intervention to protect His chosen people and ensure their safe passage, demonstrating His absolute sovereignty over human wills and circumstances. This concept is echoed in other biblical accounts where God instilled fear in the enemies of His people, such as in [Exodus 23:27](/exodus/23-27 "God's Promise to Send Terror") and [Joshua 2:9-11](/joshua/2-9-11 "Rahab's Testimony of Fear").

**Why would God protect Jacob's family after the violent events at Shechem?**

Answer: God protected Jacob's family despite the morally questionable and violent actions of Simeon and Levi at Shechem because His covenant promises to Abraham, Isaac, and Jacob were unconditional and tied to the preservation of their lineage. God's faithfulness to His covenant transcends human sin and imperfection. His protection ensured the survival of the chosen family through whom the Messiah would ultimately come, demonstrating His grace, unwavering commitment to His redemptive plan, and His ability to work through imperfect vessels. This act underscores that God's purposes are not thwarted by human sin but are fulfilled by His sovereign power, as seen in His continued work with flawed individuals throughout biblical history.

### CHRIST-CENTERED FULFILLMENT
Genesis 35:5, with its powerful depiction of God's protective "terror," serves as a profound testament to God's unwavering commitment to His overarching redemptive plan, which finds its ultimate culmination in Jesus Christ. The miraculous preservation of Jacob's family, despite their vulnerability and recent transgressions, was absolutely essential for the continuation of the covenant lineage through which the Messiah would be born. God's supernatural intervention ensured that the "seed" promised to Abraham ([Genesis 22:18](/genesis/22-18 "Blessing Through Abraham's Seed")) would survive to produce the nation of Israel, from whom Jesus Christ, the ultimate "seed" and fulfiller of all promises, would come ([Galatians 3:16](/galatians/3-16 "Christ as the Seed of Abraham")). This verse highlights that God's sovereign hand orchestrates history, protecting His chosen people and preserving the Messianic line, demonstrating that His ultimate purpose—the salvation of humanity through the sacrifice and resurrection of Christ ([John 3:16](/john/3-16 "God's Love for the World"))—would not be thwarted by human weakness or external threats. Just as God supernaturally cleared the path for Jacob, He supernaturally prepared the way for the coming of His Son, the "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "Jesus, the Lamb of 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

Exodus 23:27

I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.

2 Chronicles 17:10

¶ And the fear of the LORD fell upon all the kingdoms of the lands that [were] round about Judah, so that they made no war against Jehoshaphat.

Joshua 5:1

¶ And it came to pass, when all the kings of the Amorites, which [were] on the side of Jordan westward, and all the kings of the Canaanites, which [were] by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.

Psalms 14:5

There were they in great fear: for God [is] in the generation of the righteous.

Joshua 2:9

And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.

Joshua 2:11

And as soon as we had heard [these things], our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he [is] God in heaven above, and in earth beneath.

Exodus 15:15

Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.