Genesis 35:4 kjv

And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

Genesis 35:4 nkjv

So they gave Jacob all the foreign gods which were in their hands, and the earrings which were in their ears; and Jacob hid them under the terebinth tree which was by Shechem.

Genesis 35:4 niv

So they gave Jacob all the foreign gods they had and the rings in their ears, and Jacob buried them under the oak at Shechem.

Genesis 35:4 esv

So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem.

Genesis 35:4 nlt

So they gave Jacob all their pagan idols and earrings, and he buried them under the great tree near Shechem.

Genesis 35 verses

Genesis 35 4 Meaning

Genesis 35:4 details a pivotal moment of spiritual cleansing in Jacob's household. His family, including those who had come from Laban's household and those acquired in Canaan, willingly surrendered all their "foreign gods" (idols) and any "earrings" that were associated with pagan worship. Jacob then decisively buried these items deep under an oak or terebinth tree near Shechem, signifying a complete and permanent break from idolatry, in preparation for their journey to Bethel to meet with God. This act was a response to God's command for Jacob to return to Bethel and build an altar there (Gen 35:1).

Genesis 35 4 Context

Genesis 35:4 occurs at a critical juncture in Jacob's life. The previous chapters recounted significant turmoil: the violation of Dinah (Gen 34:1-2) and the violent, deceptive retaliation by Simeon and Levi (Gen 34:25-31), which made Jacob's family detestable to the surrounding Canaanite inhabitants. God intervenes in Genesis 35:1, commanding Jacob to "Arise, go up to Bethel and dwell there; and make an altar there to God who appeared to you when you fled from Esau your brother." Bethel was the place where God had first appeared to Jacob and renewed the Abrahamic covenant promises to him after he fled from Esau (Gen 28:10-22). This command implicitly calls for a spiritual purging, as Jacob responds by instructing his household: "Put away the foreign gods that are among you, purify yourselves, and change your garments" (Gen 35:2). The verse 35:4 then describes the family's obedient action, a necessary purification before approaching the Holy God at Bethel. Historically and culturally, the ancient Near East was rife with polytheism, ancestor worship (possibly indicated by Rachel's stealing of Laban's household gods in Gen 31), and various forms of cultic practices. Jacob's act was a clear separation from these surrounding pagan influences and an intentional commitment to the one God of his fathers, a crucial step for a family destined to become God's covenant nation.

Genesis 35 4 Word analysis

• And they gave: This phrase (וַיִּתְּנוּ, wayyittenū) indicates a voluntary, deliberate action on the part of Jacob's entire household, not a forceful seizure by Jacob. It implies submission to Jacob's instruction and, ultimately, to God's will. Their cooperation signifies a collective step toward spiritual reformation.
• unto Jacob: Jacob is the designated leader and spiritual head of the family. They surrender these items specifically to him, acknowledging his authority in leading them in this purification.
• all the foreign gods: (כָּל־אֱלֹהֵי הַנֵּכָר, kol-ʾělōhê hannēḵār).
  • "all" (kol): Emphasizes totality, completeness. No idol or pagan artifact was spared, signifying a thorough cleansing.
  • "foreign gods" (ʾělōhê hannēḵār): These were not the God of Abraham, Isaac, and Jacob. The term nekhar (נֵכָר) means "foreign," "alien," "strange." These were gods belonging to the cultures from which parts of Jacob's household had come (like Rachel's family's teraphim, Gen 31) or acquired from the Canaanite environment (possibly via servants or spoil from Shechem). This direct terminology makes a polemic against the polytheistic practices common in the surrounding Canaanite cultures, declaring them "foreign" and incompatible with Yahweh.
• which were in their hand: (אֲשֶׁר בְּיָדָם, ʾašer bəyādām). This specifies possession and immediate proximity. The idols were not hidden away but were actively "in their hand," meaning readily accessible, possessed, and possibly displayed or used, reflecting a continued connection to them. This detail highlights the personal nature of the renunciation.
• and all their earrings: (וְאֶת־הַנְּזָמִים אֲשֶׁר בְּאָזְנֵיהֶם, wəʾet-hannəzāmîm ʾašer bəʾoznêhem).
  • "all" (kol): Again, a complete collection and removal.
  • "earrings" (nəzāmîm): While earrings were common adornments (Gen 24:47), they often carried spiritual or magical significance in the ancient Near East, serving as talismans or amulets (e.g., Ex 32:2, golden calf from earrings; Isa 3:20, superstitious charms). Their surrender suggests that these specific earrings were either directly linked to pagan practices (perhaps bearing pagan symbols or worn during idol worship) or were seen as general symbols of defilement or excessive adornment incompatible with solemn purification. This points to a deeper cleansing than just visible idols, extending to personal adornments that might connect them to foreign cults.
  • "which were in their ears": Like "in their hand," this detail reinforces that these were personally worn items, physically attached to them, symbolizing intimate connection.
• and Jacob hid them: (וַיִּטְמֹן אֹתָם יַעֲקֹב, wayyiṭmōn ʾōtām yaʿăqōḇ).
  • "hid" (ṭāman): This Hebrew verb means "to hide," "to conceal," often implying burial in the earth. It is a decisive act of permanent removal, not just discarding. Jacob ensures these items are not merely out of sight, but deeply buried and irretrievable, signifying an absolute end to their presence and influence. It's a symbolic burial of the past's idolatry.
• under the terebinth which was by Shechem: (תַּחַת הָאֵלָה אֲשֶׁר עִם־שְׁכֶם, taḥat hāʾēlāh ʾašer ʿim-Šḵem).
  • "under the terebinth" (taḥat hāʾēlāh): The terebinth or oak tree was often a significant landmark and could be associated with sacred places, both true worship (Gen 12:6, Abraham at Moreh) and pagan rituals (Deut 12:2; Hos 4:13). Burying idols under such a tree could signify purging the land of defilement and reclaiming the space for true worship, symbolically asserting God's sovereignty over pagan cultic sites.
  • "by Shechem": This location is crucial. Shechem was a place where Abraham had built his first altar upon entering Canaan (Gen 12:6-7) but also the site of recent sin and violence involving Jacob's family (Gen 34). By burying the idols here, Jacob not only cleansed his family but also symbolically purified a place associated with both his lineage's spiritual beginnings and its recent moral fall, effectively closing a chapter of defilement before moving on to Bethel, the house of God.

Genesis 35 4 Bonus section

The deliberate burial of the idols rather than simple destruction or disposal also points to a symbolic act of severing connection with them and preventing their future recovery or use. In some ancient cultures, burying significant items could even signify an act of "death" to them, mirroring the burial of the dead. Jacob's act serves as a foundational moment for the patriarchal narrative, reinforcing the unique relationship between the Patriarchs and the one true God, differentiating them from their polytheistic neighbors. It anticipates later commandments for Israel to utterly destroy and remove all traces of foreign worship from their midst upon entering Canaan (e.g., Deut 7:5). The terebinth (or elāh) specifically might hold significance; ancient societies often linked such enduring trees to divine presence. By burying the symbols of false gods beneath such a revered natural monument, Jacob might have been re-consecrating the space to Yahweh's exclusive worship, asserting His dominance over pagan powers associated with such sites.

Genesis 35 4 Commentary

Genesis 35:4 is more than a simple historical record; it is a profound demonstration of covenant fidelity and spiritual purification. Under God's directive to go to Bethel, Jacob understands that meeting a holy God requires a holy people. The family's willingness to surrender "all the foreign gods" and the pagan-affiliated earrings indicates a significant communal turning point. This was not a minor tidying up but a radical severance from established practices and attachments to other gods, including objects of personal adornment that potentially held idolatrous meaning. Jacob's act of burying these items permanently, especially under a symbolic tree near Shechem, underscored the finality of their renunciation. It was an outward expression of an inward commitment, a ritual purging essential for renewing their covenant relationship with God and preparing to build an altar for Him. This event foreshadows Israel's continuous struggle with idolatry and the necessity of repeatedly putting away false gods to remain in right relationship with Yahweh. It exemplifies true repentance, a turning away from the false and turning wholly towards the living God. The passage teaches that approaching God demands active purification and the dismantling of all rival allegiances.