TRV
Translation
King James Version
And God appeared unto Jacob again, when he came out of Padanaram, and blessed him.
Complete Jewish Bible
After Ya'akov arrived from Paddan-Aram, God appeared to him again and blessed him.
Berean Standard Bible
After Jacob had returned from Paddan-aram, God appeared to him again and blessed him.
American Standard Version
And God appeared unto Jacob again, when he came from Paddan-aram, and blessed him.
World English Bible Messianic
God appeared to Jacob again, when he came from Paddan Aram, and blessed him.
Geneva Bible (1599)
Againe God appeared vnto Iaakob, after he came out of Padan Aram, and blessed him.
Young's Literal Translation
And God appeareth unto Jacob again, in his coming from Padan-Aram, and blesseth him;
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In the KJVVerse 1,021 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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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
This verse records a pivotal moment in Jacob's journey back to Canaan, where God sovereignly reappeared to him after his return from Padanaram, emphatically reaffirming His presence and bestowing a fresh blessing. This divine encounter underscores God's unwavering faithfulness to His covenant promises and His active involvement in the life of the patriarch, even amidst Jacob's past struggles and recent trials.
CONTEXT
Literary Context: Genesis 35:9 is situated at a crucial juncture in Jacob's narrative, following a period of significant challenge and transition. Jacob has just returned from twenty years in Padanaram, a journey marked by a tense but ultimately peaceful reconciliation with his brother Esau (Genesis 33) and the deeply disturbing events involving Dinah and the men of Shechem (Genesis 34). Prior to this, God had explicitly commanded Jacob to return to Bethel (Genesis 35:1), the very place where he first encountered God and received the covenant promises in a dream (Genesis 28:10-22). This appearance in Genesis 35:9 serves as a divine punctuation mark, confirming God's continued commitment and setting the stage for Jacob's formal renaming to Israel and the renewal of the Abrahamic covenant in the verses immediately following (Genesis 35:10-12).
Historical & Cultural Context: The patriarchal narratives, including Jacob's story, reflect the semi-nomadic lifestyle of early Israel, where divine encounters often occurred at significant geographical locations or during critical life transitions. The concept of a "blessing" (Hebrew: bârak) was profoundly important in ancient Near Eastern culture, signifying the impartation of prosperity, fertility, and divine favor, often associated with covenantal relationships. Padanaram, located in Mesopotamia, was the region from which Abraham's family originated and where Jacob had sought refuge and found wives. His return to Canaan, the promised land, was a return to his ancestral inheritance and the sphere of God's covenant promises. Divine appearances, or theophanies, were understood as direct and powerful manifestations of God's presence and will, often marking new phases in the lives of the patriarchs and reaffirming their unique relationship with the divine.
Key Themes: This verse powerfully contributes to several overarching themes within Genesis and the broader biblical narrative. It highlights God's unwavering faithfulness to His covenant promises, demonstrating that His commitment transcends human failings or geographical distance. The theme of divine initiative is prominent, as God actively "appeared" to Jacob, underscoring that salvation and blessing originate from God's grace, not human merit. It also reinforces the theme of covenant renewal and continuity, as God reaffirms the promises made to Abraham and Isaac, ensuring the progression of His redemptive plan. Furthermore, it foreshadows Jacob's transformation and new identity, preparing for his renaming to Israel, a pivotal moment in the history of God's chosen people, as seen in Genesis 32:28 and reiterated here.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound theological message. The most prominent is Theophany, the direct manifestation of God, which serves as a powerful narrative tool to signify divine intervention and the personal nature of God's relationship with humanity. The repetition implied by "again" functions as Anaphora (or more broadly, Repetition for Emphasis), stressing the enduring and consistent nature of God's presence and covenant with Jacob, linking this encounter back to the foundational dream at Bethel. This repetition also serves as a form of Foreshadowing, hinting at the imminent and significant renewal of Jacob's identity and the covenant promises that will unfold in the following verses. The concise declaration "and blessed him" acts as a Summary Statement, encapsulating the divine action and its profound impact, preparing the reader for the detailed blessings that follow.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 35:9 profoundly illustrates God's unyielding commitment to His covenant people, demonstrating that His faithfulness is not contingent on human perfection but flows from His sovereign grace. This divine appearance serves as a powerful reminder that God actively pursues and restores His chosen ones, reaffirming His promises even after periods of wandering or difficulty. It highlights the significance of theophanies as crucial moments of divine revelation, where God communicates His will, renews His covenant, and guides His people toward their destiny, underscoring His ongoing involvement in human history.
REFLECTION AND APPLICATION
Genesis 35:9 offers timeless spiritual lessons for believers today. Just as God faithfully reappeared to Jacob, reaffirming His presence and promises despite Jacob's long absence and recent trials, so too does God remain steadfast and committed to His people in all circumstances. This verse encourages us to reflect on our own spiritual journeys, recognizing that even after periods of wandering, doubt, or difficulty, God is a God of "again"—a God of second chances, renewal, and persistent grace. It calls us to revisit and remember those foundational moments of divine encounter and commitment in our lives, allowing them to anchor us in times of uncertainty and to reorient our focus on God's unchanging character and purpose. We can find immense comfort and assurance in knowing that God takes the initiative to meet us where we are, to bless us, and to reaffirm His divine plan for our lives, continually drawing us back into deeper fellowship with Him.
Questions for Reflection
FAQ
Why did God appear to Jacob 'again' at this specific point, and what is the significance of "Padanaram"?
Answer: The phrase "again" (Hebrew: ʻôd) is highly significant, emphasizing the continuity and reaffirmation of God's relationship with Jacob. This appearance is not a new revelation but a powerful renewal of the covenant promises first made to Jacob at Bethel (Genesis 28:13-15) and to his forefathers, Abraham and Isaac. It occurs precisely as Jacob returns from Padanaram, a region in Mesopotamia where he had spent two decades. His return signifies a pivotal transition from a period of self-reliance and struggle to a renewed reliance on God's guidance within the promised land. God's reappearance at this juncture serves to solidify Jacob's identity as the patriarch through whom the covenant promises will continue, preparing him for his formal renaming to Israel and the subsequent fulfillment of the covenant in Canaan. It highlights God's persistent initiative in drawing His people back to Himself and His purposes, especially after significant life transitions or challenges.
CHRIST-CENTERED FULFILLMENT
The recurring divine appearances to Jacob, culminating in the blessing and covenant reaffirmation in Genesis 35:9, powerfully prefigure the ultimate and final revelation of God in Jesus Christ. While God appeared in various forms to the patriarchs—sometimes as an angel, sometimes in visions or audible words—these were partial and preparatory manifestations. Christ, however, is the full and perfect embodiment of God, "the radiance of God's glory and the exact representation of his being" (Hebrews 1:3). The blessings and covenant promises made to Jacob, particularly concerning a numerous seed and the inheritance of the land, find their spiritual and eternal fulfillment in Christ. Through His atoning work, Jesus gathers a people from every nation, establishing a spiritual Israel, the church, and inaugurating an eternal kingdom that transcends geographical boundaries (Galatians 3:29). In Christ, believers receive the ultimate blessing of reconciliation with God (2 Corinthians 5:18-19) and the inheritance of eternal life, fulfilling the divine initiative of grace seen in God's persistent pursuit of Jacob. Jesus is the ultimate "appearing" of God, through whom all divine promises are "Yes" and "Amen" (2 Corinthians 1:20).