After Jacob had returned from Paddan-aram, God appeared to him again and blessed him. After Jacob had returnedThe phrase signifies a pivotal moment in Jacob's life, marking his return from Paddan-aram, where he had spent many years. The Hebrew root for "returned" is "שׁוּב" (shuv), which means to turn back or restore. This return is not just physical but also spiritual, symbolizing a return to God's promises and a restoration of his covenantal relationship with God. Jacob's journey back to the land of his fathers is a fulfillment of God's promise to bring him back safely, highlighting God's faithfulness. from Paddan-aram
Paddan-aram, located in Mesopotamia, is where Jacob fled to escape Esau's wrath and where he found his wives, Leah and Rachel. This region is historically significant as it was a center of early civilization and trade. Jacob's time in Paddan-aram was marked by personal growth and challenges, including his dealings with Laban. His departure from this place signifies a transition from a period of struggle and growth to one of fulfillment and blessing. God appeared to him again
The phrase underscores the recurring divine encounters in Jacob's life. The Hebrew word for "appeared" is "נִרְאָה" (nir'ah), which implies a visible manifestation of God's presence. This appearance is a reaffirmation of God's ongoing relationship with Jacob. It is reminiscent of previous encounters, such as the dream at Bethel, and serves to strengthen Jacob's faith and commitment. The repetition of divine appearances emphasizes God's unwavering presence and guidance in Jacob's life. and blessed him
The blessing is a central theme in Jacob's narrative, tracing back to the blessings of Abraham and Isaac. The Hebrew word for "blessed" is "בָּרַךְ" (barak), which means to kneel or to bless. This blessing is both a confirmation of the promises made to his forefathers and a personal assurance of God's favor. It signifies prosperity, protection, and the continuation of the covenant through Jacob's lineage. The blessing is a testament to God's grace and the fulfillment of His promises, encouraging believers to trust in God's faithfulness. Persons / Places / Events 1. JacobThe central figure in this passage, Jacob is the son of Isaac and Rebekah, and the grandson of Abraham. He is a patriarch of the Israelites and is later named Israel by God. 2. GodThe divine being who appears to Jacob, reaffirming His covenant and blessing upon Jacob and his descendants. 3. Paddan-aramA region in Mesopotamia where Jacob had lived for many years, working for his uncle Laban and marrying Leah and Rachel. 4. BethelAlthough not mentioned directly in this verse, Bethel is the location where God appears to Jacob. It is a significant place in Jacob's life, where he previously had a vision of a ladder reaching to heaven. 5. BlessingThe act of God bestowing favor and promise upon Jacob, continuing the covenant made with Abraham and Isaac. Teaching Points God's FaithfulnessGod's appearance to Jacob reaffirms His unwavering commitment to His promises. Despite Jacob's imperfections, God remains faithful to His covenant. Transformation and RenewalJacob's return to Bethel and God's blessing signify a renewal of his relationship with God. This teaches us the importance of returning to our spiritual roots and seeking God's presence. The Importance of PlaceBethel serves as a physical reminder of God's promises and past encounters. We should create and honor spaces in our lives where we can meet with God. Blessing as ResponsibilityGod's blessing is not just a gift but a responsibility. Jacob is called to live in a way that honors the covenant and reflects God's character. God's Presence in TransitionJacob's journey from Paddan-aram to Bethel symbolizes life's transitions. God's presence and blessing guide us through changes and uncertainties. Bible Study Questions 1. How does Jacob's experience of God's blessing in Genesis 35:9 encourage us to trust in God's faithfulness today? 2. In what ways can we create "Bethel moments" in our lives, where we intentionally seek God's presence and guidance? 3. How does the transformation of Jacob's character throughout his life inspire us to embrace change and growth in our spiritual journey? 4. What responsibilities come with receiving God's blessings, and how can we live in a way that honors those blessings? 5. How can we find assurance in God's presence during times of transition or uncertainty, as Jacob did when returning from Paddan-aram? Connections to Other Scriptures Genesis 28:10-22This passage describes Jacob's first encounter with God at Bethel, where he dreams of a ladder reaching to heaven and receives God's promise of land and descendants. Genesis 32:22-32Jacob wrestles with God and is renamed Israel, signifying a transformation and reaffirmation of his role in God's plan. Genesis 12:1-3The original covenant with Abraham, which is being reaffirmed through Jacob, promising land, descendants, and blessings. Hosea 12:3-4Reflects on Jacob's encounters with God, emphasizing his struggle and the divine blessing he received. 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 Appeared, Appeareth, Aram, Blessed, Blesseth, Blessing, Jacob, Padanaram, Padan-aram, Paddan, Paddan-aram, ReturnedDictionary of Bible Themes Genesis 35:7-10 5044 names, giving of Genesis 35:9-13 7135 Israel, people of God Genesis 35:9-15 5095 Jacob, life 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 35:9 NIVGenesis 35:9 NLTGenesis 35:9 ESVGenesis 35:9 NASBGenesis 35:9 KJV
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