Jacob returned to his father Isaac at Mamre, near Kiriath-arba (that is, Hebron), where Abraham and Isaac had stayed. Jacob returnedThe phrase "Jacob returned" signifies a pivotal moment of reconciliation and fulfillment of God's promises. The Hebrew root for "returned" is "שׁוּב" (shuv), which means to turn back or restore. This return is not just physical but also spiritual, as Jacob comes back to his roots and heritage. It reflects a journey of transformation, where Jacob, once a deceiver, is now a patriarch who has wrestled with God and emerged with a new identity, Israel. to his father Isaac
This phrase highlights the familial bond and the importance of honoring one's parents, a value deeply embedded in the Hebrew culture. Isaac, whose name means "laughter," represents the continuity of God's covenantal promise. The reunion with Isaac is significant, as it symbolizes the restoration of family ties and the passing of the patriarchal blessing from one generation to the next. in Mamre
Mamre is a location rich in biblical history, associated with Abraham's covenant with God. The name Mamre is believed to mean "strength" or "fatness," indicating a place of abundance and divine encounter. It is here that Abraham built an altar to the Lord, and it serves as a reminder of God's faithfulness and the enduring nature of His promises. near Kiriath-arba (that is, Hebron)
Kiriath-arba, later known as Hebron, is one of the oldest cities in the world and a significant site in biblical history. The name Kiriath-arba means "City of Arba," named after Arba, the greatest man among the Anakim. Hebron, meaning "association" or "friendship," is where the patriarchs Abraham, Isaac, and Jacob are buried, signifying a place of legacy and divine promise. It is a city that represents the deep roots of faith and the communal aspect of God's covenant with His people. where Abraham and Isaac had stayed
This phrase connects Jacob to the patriarchal lineage and the promises given to Abraham and Isaac. The Hebrew word for "stayed" is "גּוּר" (gur), which can mean to sojourn or dwell temporarily. It reflects the transient nature of life and the faith journey of the patriarchs, who lived as pilgrims in the land of promise. This dwelling is not just physical but spiritual, as it signifies living in the presence and purpose of God, trusting in His promises despite not seeing their complete fulfillment in their lifetime. Persons / Places / Events 1. JacobThe son of Isaac and Rebekah, and the grandson of Abraham. Jacob is a central patriarch in the biblical account, known for his journey of faith and transformation. 2. IsaacThe son of Abraham and Sarah, and the father of Jacob and Esau. Isaac is a patriarch who represents continuity of God's covenant with Abraham. 3. MamreA location near Hebron, significant as a place where Abraham settled and built an altar to the Lord. It is a place of divine encounters and promises. 4. Kiriath-arba (Hebron)An ancient city in the land of Canaan, associated with the patriarchs. It is a place of burial for Sarah and later for Abraham, Isaac, and Jacob. 5. AbrahamThe father of Isaac and grandfather of Jacob, known as the father of faith. His life is foundational to understanding God's covenant with His people. Teaching Points The Importance of Returning to Our RootsJacob's return to Isaac at Mamre signifies a return to his familial and spiritual roots. Believers are encouraged to remember and honor their spiritual heritage and the faith of those who have gone before them. The Significance of Place in Spiritual LifePlaces like Mamre and Hebron are not just geographical locations but are imbued with spiritual significance. Christians can reflect on the places in their own lives where they have encountered God and experienced His promises. Continuity of God's CovenantThe gathering of the patriarchs at Hebron underscores the continuity of God's covenant through generations. Believers are reminded of God's faithfulness to His promises across time. Family Reconciliation and LegacyJacob's return to Isaac can be seen as a moment of reconciliation and honoring of family legacy. Christians are encouraged to seek reconciliation and to honor their family heritage in faith. Bible Study Questions 1. What does Jacob's return to Isaac at Mamre teach us about the importance of family and spiritual heritage in our own lives? 2. How can we identify and honor the "Mamre" or significant spiritual places in our own journey of faith? 3. In what ways does the continuity of God's covenant with Abraham, Isaac, and Jacob encourage us in our faith today? 4. How can we apply the principle of reconciliation and honoring family legacy in our relationships with family members? 5. Reflect on a time when you returned to a significant place or relationship in your life. How did it impact your faith journey, and what did you learn from that experience? Connections to Other Scriptures Genesis 13:18This verse describes Abraham settling by the oaks of Mamre, where he built an altar to the Lord, establishing the significance of Mamre as a place of worship and divine promise. Genesis 23:19This verse recounts the burial of Sarah in the cave of Machpelah near Mamre, highlighting Hebron as a place of family heritage and continuity. Genesis 49:29-31Jacob's instructions to be buried in the cave of Machpelah, alongside Abraham and Isaac, emphasize the importance of Hebron as a familial and covenantal resting place. People Allon, Aram, Arba, Asher, Benjamin, Benoni, Bilhah, Dan, Deborah, Eder, Ephrath, Esau, Gad, Isaac, Issachar, Jacob, Joseph, Leah, Levi, Mamre, Naphtali, Rachel, Rebekah, Reuben, Simeon, Zebulun, ZilpahPlaces Allon-bacuth, Bethel, Bethlehem, Canaan, Eder, El-bethel, Ephrath, Hebron, Kiriath-arba, Luz, Mamre, Paddan-aram, ShechemTopics Arba, Arbah, Foreigners, Hebron, Home, Isaac, Jacob, Kiriath, Kiriatharba, Kiriath-arba, Kir'iath-ar'ba, Kirjath-arba, Mamre, Sojourned, StayedDictionary of Bible Themes Genesis 35:22-26 1654 numbers, 11-99
7266 tribes of Israel Library February the Eighth Revisiting Old Altars
"I will make there an altar unto God, who answered me in the day of my distress." --GENESIS xxxv. 1-7. It is a blessed thing to revisit our early altars. It is good to return to the haunts of early vision. Places and things have their sanctifying influences, and can recall us to lost experiences. I know a man to whom the scent of a white, wild rose is always a call to prayer. I know another to whom Grasmere is always the window of holy vision. Sometimes a particular pew in a particular church …
John Henry Jowett—My Daily Meditation for the Circling YearOur Last ChapterConcluded with the Words, "For Childhood and Youth are Vanity"...
Our last chapter concluded with the words, "For childhood and youth are vanity": that is, childhood proves the emptiness of all "beneath the sun," as well as old age. The heart of the child has the same needs--the same capacity in kind--as that of the aged. It needs God. Unless it knows Him, and His love is there, it is empty; and, in its fleeting character, childhood proves its vanity. But this makes us quite sure that if childhood can feel the need, then God has, in His wide grace, met the …
F. C. Jennings—Old Groans and New Songs The Death of Abraham
'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.'--GENESIS xxv. 8. 'Full of years' does not seem to me to be a mere synonym for longevity. That would be an intolerable tautology, for we should then have the same thing said three times over--'an old man,' 'in a good old age,' 'full of years.' There must be some other idea than that in the words. If you notice that the expression is by no means a usual one, that it is only …
Alexander Maclaren—Expositions of Holy Scripture The Trials and visions of Devout Youth
'And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And when his brethren saw that …
Alexander Maclaren—Expositions of Holy Scripture The National Oath at Shechem
'And Joshua said unto the people. Ye cannot serve the Lord: for He is an holy God; He is a jealous God; He will not forgive your transgressions nor your sins. 20. If ye forsake the Lord, and serve strange gods, then He will turn and do you hurt, and consume you, after that He hath done you good. 21. And the people said unto Joshua, Nay; but we will serve the Lord. 22. And Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen you the Lord, to serve Him. And they said, …
Alexander Maclaren—Expositions of Holy Scripture And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 35:27 NIVGenesis 35:27 NLTGenesis 35:27 ESVGenesis 35:27 NASBGenesis 35:27 KJV
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