TRV
Translation
King James Version
But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.
Complete Jewish Bible
Then D'vorah, Rivkah's nurse, died. She was buried below Beit-El under the oak, which was given the name Alon-Bakhut [oak of weeping].
Berean Standard Bible
Now Deborah, Rebekah’s nurse, died and was buried under the oak below Bethel. So Jacob named it Allon-bachuth.
American Standard Version
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.
World English Bible Messianic
Deborah, Rebekah’s nurse, died, and she was buried below Bethel under the oak; and its name was called Allon Bacuth.
Geneva Bible (1599)
Then Deborah Rebekahs nourse dyed, and was buried beneath Beth-el vnder an oke: and he called the name of it Allon Bachuth.
Young's Literal Translation
And Deborah, Rebekah's nurse, dieth, and she is buried at the lower part of Bethel, under the oak, and he calleth its name `Oak of weeping.'
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In the KJVVerse 1,020 of 31,102
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Commentary on Genesis 35 verses 6–15
6 ¶ So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.
7 And he built there an altar, and called the place Elbethel: 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 Bethel under an oak: and the name of it was called Allonbachuth.
9 And God appeared unto Jacob again, when he came out of Padanaram, 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, Bethel.
Jacob and his retinue having safely arrived at Bethel, we are here told what passed there.
I. There he built an altar (Gen 35:7), 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 Bethel, 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, Gen 35:8. 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 Gen 24:59) 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 (Gen 35:9), to own his altar, to answer to the name by which he had called him, The God of Bethel (Gen 35:7), and to comfort him under his affliction, Gen 35:8. 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, Gen 35:10. It was done before by the angel that wrestled with him (Gen 32:28), 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 (Gen 35:11), 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 honour and power - 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 (Gen 35:12), 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, Gen 35:13. 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, Gen 35:14. 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 (Gen 35:15), 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–15. Public domain.
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Hebrew Questions on Genesis
(Verse 8) And Deborah, the nurse of Rebekah, died and was buried near Bethel. If the nurse of Rebekah named Deborah is dead, as the Septuagint interpreters also translated here, and the Hebrew word is Meneketh: we cannot know why they put 'substantiam' there, 'nutricem' here.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 35:8 records the poignant death and burial of Deborah, Rebekah's nurse, during Jacob's significant return journey to Bethel. This seemingly minor detail highlights the deep bonds within Jacob's household and the profound respect accorded to all its members, regardless of their social standing. Her burial beneath an oak, named "Allonbachuth" or "Oak of Weeping," serves as a lasting memorial to the genuine grief experienced by Jacob and his family, underscoring the human element within the unfolding divine narrative.
CONTEXT
Literary Context: This verse is strategically placed within a pivotal chapter that marks a significant turning point in Jacob's life and the patriarchal narrative. Following God's command to return to Bethel (Genesis 35:1), the site of his foundational vision of a ladder reaching heaven (Genesis 28:10-22), Jacob undertakes a spiritual cleansing of his household, ridding them of foreign gods and purifying themselves (Genesis 35:2-4). Amidst this preparation for renewed covenant communion and worship, the narrative pauses to note Deborah's death. Her presence with Jacob's family, long after Rebekah would have departed Haran, underscores her profound loyalty and enduring role, likely having accompanied Jacob's wives and children from Paddan-Aram, signifying her integration into the family unit.
Historical & Cultural Context: In the ancient Near East, nurses often held a position of significant trust and intimacy within a household, sometimes serving as surrogate mothers or lifelong companions. They were not merely employees but integral members of the extended family, often remaining with their charges throughout their lives. Deborah's continued presence with Jacob's household, decades after Rebekah's marriage to Isaac, exemplifies this deep-rooted cultural practice. Burial under prominent trees was also a common practice, serving as a natural landmark and a place of remembrance. The act of naming a place after a significant event, particularly one involving strong emotion like weeping, was a common ancient practice to memorialize events and emotions, making the location itself a historical marker.
Key Themes: Genesis 35 contributes to several major theological and narrative themes. It emphasizes God's faithfulness in bringing Jacob back to the land and renewing His covenant promises, echoing the themes found throughout the Abrahamic covenant. The cleansing of Jacob's household highlights the theme of holiness and separation for God's chosen people, a recurring motif in the Pentateuch. The death of Deborah, a non-covenant figure, subtly introduces the theme of the value of every individual life within God's broader plan, even those not directly in the patriarchal lineage. Furthermore, the naming of "Allonbachuth" underscores the universal human experience of grief and mourning, demonstrating that even in moments of spiritual renewal, the realities of human loss are deeply felt and acknowledged by the patriarchs and their families. This chapter also serves as a transition, setting the stage for the birth of Benjamin and the death of Rachel, further emphasizing life's cycles within the unfolding narrative of God's people.
EXPOSITION AND ANALYSIS
Genesis 35:8 states, "But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth." This concise verse, though seemingly a minor interjection, carries significant emotional and thematic weight, revealing much about the values and experiences of the patriarchal family.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several Literary Devices to convey its meaning and emotional weight. The most prominent is Eponymous Naming, where the place of burial is named "Allonbachuth" ("Oak of Weeping") to commemorate the event and the emotional response it evoked. This act of naming transforms a geographical location into a memorial, permanently linking the place with the family's grief. The unexpected inclusion of Deborah's death, a seemingly minor character, serves as a form of Foreshadowing or Anticipation, subtly preparing the reader for subsequent, more significant deaths in the chapter, such as Rachel's (Genesis 35:19). The narrative's brevity regarding Deborah's life, contrasted with the detailed account of her burial and the naming of the site, creates a sense of Poignancy, highlighting the profound impact of her death despite her humble role. The mention of "Rebekah's nurse" also functions as a form of Analeptic Reference, reaching back into the past to remind the reader of Rebekah's journey from Haran and Deborah's long-standing dedication to the family.
THEOLOGICAL AND THEMATIC CONNECTIONS
The inclusion of Deborah's death, a non-covenant figure and a servant, highlights a profound biblical truth: the inherent dignity and value of every individual in the eyes of God and within the human community, regardless of their social standing or direct lineage to the covenant promises. Her lifelong dedication, first to Rebekah and then to Jacob's family, exemplifies a powerful theme of enduring loyalty and faithful service, which is consistently honored throughout Scripture as a virtue pleasing to God. The naming of "Allonbachuth" powerfully conveys the reality of human grief and mourning, demonstrating that sorrow is a natural and acknowledged response to loss, even for those not directly related by blood to the patriarch. This moment of shared grief also underscores the strong familial bonds and the communal nature of life within the patriarchal household, where even a servant's death deeply impacts the entire family.
REFLECTION AND APPLICATION
The brief account of Deborah's death in Genesis 35:8 serves as a profound reminder that the biblical narrative is deeply human, valuing relationships and acknowledging the impact of individuals beyond the immediate lineage of covenant promise. Her story underscores that faithfulness and a life of dedicated service, even in a humble role, are cherished and remembered, not only by those she served but also by the divine author of Scripture. It challenges us to recognize and appreciate the often-unsung contributions of those who serve diligently in our own lives and communities, reminding us that every person, regardless of their station, holds intrinsic worth and can leave a lasting legacy of love and commitment. The genuine mourning for Deborah, expressed through the naming of "Allonbachuth," encourages us to cultivate deep, compassionate relationships with all those in our sphere of influence, to grieve authentically, and to honor the lives of those who have poured themselves out in service to others. It calls us to embody the same valuing of human dignity that is subtly but powerfully present in this ancient text.
Questions for Reflection
FAQ
Who was Deborah and why is her death recorded in Genesis 35?
Answer: Deborah was Rebekah's nurse, a significant figure who had been with Rebekah since her youth and likely accompanied her from Haran to Canaan. Her death is recorded in Genesis 35 to highlight her beloved and integral status within Jacob's household, even though she was a servant. It underscores the deep familial bonds that extended beyond blood relatives and the value placed on all members of the community, demonstrating that her passing was a moment of genuine sorrow and significance for the entire family, worthy of inclusion in the patriarchal narrative.
What is the significance of the name "Allonbachuth"?
Answer: "Allonbachuth" is a Hebrew name meaning "Oak of Weeping." It was the name given to the prominent oak tree under which Deborah was buried near Bethel. The name directly reflects the profound grief and mourning experienced by Jacob and his family at her death. It serves as a permanent memorial, signifying that her loss was deeply felt and remembered, emphasizing the emotional humanity of the biblical characters and the lasting impact of even those not directly in the covenant lineage. This naming practice was a common way in the ancient world to commemorate significant events and emotions, making the place itself a testament to their sorrow.
CHRIST-CENTERED FULFILLMENT
The profound mourning for Deborah at "Allonbachuth" subtly foreshadows Christ's radical empathy and His divine valuing of every individual, regardless of their social standing or perceived importance. Just as Jacob's family wept for a faithful servant, recognizing her intrinsic worth, Christ consistently demonstrated boundless compassion for the marginalized, the humble, and the "least of these" (Matthew 25:40). His earthly ministry was characterized by service, not being served (Mark 10:45), culminating in His sacrificial death, which transformed the deepest human sorrow into eternal hope. The "Oak of Weeping" can be seen as a poignant shadow of the cross, where the ultimate act of divine love met humanity's deepest grief and sin, turning mourning into joy for all who believe in the redemptive work of the Lamb of God. Through Christ, even the tears shed at "Allonbachuth" find their ultimate comfort and meaning, as He promises to one day wipe away every tear from our eyes.