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Jacob came to Isaac his father, to Mamre, to Kiriath Arba (which is Hebron), where Abraham and Isaac lived as foreigners.
The days of Isaac were one hundred eighty years. Isaac gave up the spirit and died, and was gathered to his people, old and full of days. Esau and Jacob, his sons, buried him.
Genesis 35:27-29 sits inside this longer paragraph.
The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. The sons of Rachel: Joseph and Benjamin. The sons of Bilhah (Rachel’s servant): Dan and Naphtali. The sons of Zilpah (Leah’s servant): Gad and Asher. These are the sons of Jacob, who were born to him in Paddan Aram. Jacob came to Isaac his father, to Mamre, to Kiriath Arba (which is Hebron), where Abraham and Isaac lived as foreigners.
The days of Isaac were one hundred eighty years. Isaac gave up the spirit and died, and was gathered to his people, old and full of days. Esau and Jacob, his sons, buried him.
Jacob came to Isaac his father, to Mamre, to Kiriath Arba (which is Hebron), where Abraham and Isaac lived as foreigners.
The days of Isaac were one hundred eighty years.
Isaac gave up the spirit and died, and was gathered to his people, old and full of days. Esau and Jacob, his sons, buried him.
And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.
And the days of Isaac were an hundred and fourscore years.
And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.
And Jacob came unto Isaac his father to Mamre, to Kiriatharba — the same is Hebron — where Abraham and Isaac sojourned.
And the days of Isaac were a hundred and fourscore years.
And Isaac expired, and died, and was gathered unto his people, old and full of days; and Esau and Jacob his sons buried him.
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John Calvin 1540 · Public Domain On v28 28. And the days of Isaac. The death of…
28. And the days of Isaac. The death of Isaac is not related in its proper order, as will soon appear from the connection of the history: but, as we have elsewhere seen, the figure hysteron proteron was familiar to Moses. When it is said, that he died old, and full of days, the meaning is, that, having fulfilled the course of his life, he departed by a mature death; this, therefore, is ascribed to the blessing of God. Nevertheless, I refer these words not merely to the duration of his life, but also to the state of his feelings; implying that Isaac, being satisfied with life, willingly and placidly departed out of the world. For we may see certain decrepit old men, who are not less desirous of life then they were in the flower of their age; and with one foot in the grave, they still have a horror of death. Therefore, though long life is reckoned among the blessings of God; yet it is not enough for men to be able to count up a great number of years; unless they feel that they have lived long, and, being satisfied with the favor of God and with their own age, prepare themselves for their departure. Now, in order that old men may leave their minds formed to this kind of moderation, it behoves them to have a good conscience, to the end, that they may not flee from the presence of God; for an evil conscience pursues and agitates the wicked with terror. Moses adds, that Isaac was buried by his two sons. For since, at that time, the resurrection was not clearly revealed, and its first fruits had not yet appeared, it behoved the holy fathers to be so much the more diligently trained in significant ceremonies, in order that they might correct the impression produced by the semblance of destruction which is presented in death. By the fact that Esau is put first, we are taught again, that the fruit of the paternal benediction was not received by Jacob in this life; for he who was the first-born by right, is still subjected to the other, after his father’s death.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On v28 Gen 35:28 And the days of Isaac were an…
Gen 35:28 And the days of Isaac were an hundred and fourscore years.
Ver. 29. And Isaac gave up the ghost.] Twelve years after Joseph was sold, and forty years after he first became blind. Three special friends Jacob buries, in this chapter. Crosses come thick: be patient.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv27, 29 Jacob came; either with his wives, and children, and…
Jacob came; either with his wives, and children, and estate, to dwell with Isaac; or rather in person, to visit his sick and dying father; for otherwise Jacob having been ten years near his father, no doubt he had oft visited him, and carried his wives and children thither, though Scripture be silent in this particular: but they could not live together because of the greatness of their estates, as it happened with others. See Gen 13:6; 36:7.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain On vv27–28 And Jacob came unto Isaac his father - We…
And Jacob came unto Isaac his father - We may suppose he had visited him before since his return, for he sore longed after his father's house, but never 'till now brought his family to settle with him, or near him. Probably he did this now upon the death of Rebekah, by which Isaac was left solitary.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv27, 29 Verse 27. The city of Arbah, (which is Hebron)]…
Verse 27. The city of Arbah, (which is Hebron)] See Ge 23:2. It has been conjectured that Jacob must have paid a visit to his father before this time, as previously to this he had been some years in Canaan; but now, as he was approaching to his end, Jacob is supposed to have gone to live with and comfort him in his declining days.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv27–28 Gen 35:27. Jacob came unto Isaac his father —…
Gen 35:27. Jacob came unto Isaac his father — Probably to dwell with or near him; bringing, it seems, his family with him. We can hardly suppose that this was the first visit he paid him since his return from Mesopotamia.
Without question he had often visited him, though the Scripture be silent as to this particular.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v29 Spent. He lived 42 years, after he had blessed…
Spent. He lived 42 years, after he had blessed Jacob. --- His people, in the bosom of Abraham, in limbo. --- Full of days, quite satisfied. Cedat uti conviva satur. (Hor.[Horace?] Sat. i. 1.) He was one of the brightest figures of Jesus Christ, on account of him miraculous birth, name, willingness to be sacrificed, marriage with a woman sought at a great distance, &c. (Calmet) --- Esau, who had always shewn a great regard for his father, joins his brother in rendering to him the last rites of burial. (Haydock) --- Rebecca was probably dead. (Menochius) --- The death of Isaac is mentioned out of its place, that the history of Joseph may not be interrupted, as it happened when Joseph was in prison, in the year of the world 2288. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v29 DEATH OF ISAAC. (Gen 35:28-29)
DEATH OF ISAAC. (Gen 35:28-29)
Isaac gave up the ghost--The death of this venerable patriarch is here recorded by anticipation for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind though he was, he lived to a very advanced age; and it is a pleasing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.
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Next: Genesis Chapter 36
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv27–29 ISAAC’S DEATH AND BURIAL, Gen_35:27-29.
ISAAC’S DEATH AND BURIAL, Gen_35:27-29.
27. Jacob came unto Isaac — This appears to have been some twelve years previous to the death of Isaac, and therefore long enough to communicate often to his father his varied experiences, and to receive the counsels of the aged patriarch. Jacob was living at Hebron when Joseph was sold, (Gen_37:14,) and the latter was at that time 17 years old. Gen_37:2. Twenty-two years later Jacob went down into Egypt. He was then 130 years old; (Gen_47:9;) consequently he was now 108, and Isaac 168, (Gen_25:26;) and Isaac lived at least twelve years after this. So he must have lived to know of the loss of Joseph, and almost up to the beginning of the great famine which led Israel into Egypt.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv27–29 27. Isaac] The mention of Isaac, after so long…
27. Isaac] The mention of Isaac, after so long an interval, is surprising. But the P narrative carefully records the death and age of each patriarch. According to J, Isaac was living at Beer-sheba, when Jacob left his home (Gen_28:10). According to P, Isaac died 80 years later at Mamre in close proximity to the burial-place of his father. Isaac was 40 years old when he married Rebekah (Gen_25:20); 60 years old at the birth of Esau and Jacob (Gen_25:26); at least 100 years old when Jacob went to Haran (Gen_27:46, cf. Gen_26:34), and, therefore, over 120 when Jacob returned from Haran.
Mamre] Cf. Gen_13:18, Gen_23:19.
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Kiriath-arba] Cf. Gen_23:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv27–29 (27) The city of Arbah, which is Hebron.—Better rendered…
(27) The city of Arbah, which is Hebron.—Better rendered Kirjath-arba in Gen_23:2, where see Note.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv27–29 And Jacob came unto Isaac his father, unto Mature…
And Jacob came unto Isaac his father, unto Mature (on the probability of Jacob s having previously visited his father, vide ver. 8), unto the city of Arbah (Gen_13:18 Gen_23:2, Gen_23:19; Jos_14:15 Jos_15:13) which is Hebron, where Abraham and Isaac sojourned.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v28 And the days of Isaac were a hundred and…
Gen_35:28-29
And the days of Isaac were a hundred and fourscore years.
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And Isaac gave up the ghost
The character of Isaac
The lives of Abraham and Jacob are as attractive as the life of Isaac is apparently unattractive. Isaacs character had few salient features. It had no great faults, no striking virtues; it is the quietest, smoothest, most silent character in the Old Testament. It is owing to this that there are so few remarkable events in the life of Isaac, for the remarkableness of events is created by the character that meets them. It seems to be a law that all national, social, and personal life should advance by alternate contractions and expansions. There are few instances where a great father has had a son who equalled him in greatness. The old power more often reappears in Jacob than in Isaac. The spirit of Abrahams energy passed over his son to his sons son. The circumstances that moulded the character of Isaac were these.
1. He was an only son.
2. His parents were both very old. At atmosphere of antique quiet hung about his life.
3. These two old hearts lived for him alone.
I. Take the EXCELLENCES of his character first. His submissive self-surrender on Mount Gerizim, which shadowed forth the perfect sacrifice of Christ.
2. His tender constancy, seen in his mourning for his mother, and in the fact that he alone of the patriarchs represented to the Jewish nation the ideal of true marriage.
3. His piety. It was as natural to him as to a woman to trust and love: not strongly, hut constantly, sincerely. His trust became the habit of his soul. His days were knit each to each by natural piety.
II. Look next at the FAULTS of Isaacs character.
1. He was slow, indifferent, inactive. We find this exemplified in the story of the wells (verse 26:18-22).
2. The same weakness, ending in selfishness, appears in the history of Isaacs lie to Abimelech.
3. He showed his weakness in the division between Jacob and Esau. He took no pains to harmonize them. The curse of favouritism prevailed in his tent.
4. He dropped into a querulous old age, and became a lover of savoury meat. But our last glimpse of him is happy. He saw the sons of Jacob at Hebron, and felt that Gods promise was fulfilled. (S. A. Brooke, M. A.)
The death and burial of Isaac
I. IT WAS THE OCCASION OF FAMILY REUNION.
II. IT WAS A TIME FOR REVIVAL OF MEMORIES OF THE PAST,
III. IT WAS THE BEGINNING OF ANOTHER AND A HIGHER LIFE. (T. H. Leale.)
The death of Isaac
I. THAT HIS DEATH WAS PEACEFUL.
1. Because his spirit was given up to the rightful owner.
2. Because the souls earthly activities had come to an end.
3. Because his souls temporal purposes had been gained.
II. THAT HIS LIFE WAS WELL SPENT.
1. His souls interests had not been neglected.
2. Society had been benefited.
3. God had been served.
III. HE WAS BELOVED AND HONOURED BY HIS FAMILY. This is intimated to us--
1. By his being buried with his people.
2. By his sons attending his funeral. (Homilist.)
Lessons
1. God brings at last His Jacob and Church to their desired place in their pilgrimage.
2. God makes good His word in making Jacob successor to Abraham and Isaac in their sojourning (Gen_35:27).
3. The blessing of long life God grants to His servants, when and where it may be beneficial to His Church (Gen_35:28).
4. Expiration and dissolution are the appointed conditions of saints in order unto glory.
5. Saints in dissolution go out of the world unto their own people.
6. Old age or fulness of days is given here sometimes to Gods saints, i.e., days full of work, as well as many.
7. Nature and grace agree to evince and perform the duty of burial.
8. It is piety to parents deceased so to order their burial and interment that it may be comely and honourable.
9. The death as well as the life of saints God recordeth for His Churchs instruction, and to point out distinct periods (Gen_35:29). (G. Hughes, B. D.)
Esau and Jacob at Isaacs deathbed
The tenderness of these two brothers towards one another and towards their father was probably quickened by remorse when they met at his deathbed. They could not, perhaps, think that they had hastened his end by causing him anxieties which age has not strength to throw off; but they could not miss the reflection that the life now closed and finally sealed up might have been a much brighter life had they acted the part of dutiful, loving sons. Scarcely can one of our number pass from among us without leaving in our minds some self-reproach that we were not more kindly towards him, and that now he was beyond our kindness; that our opportunity for being brotherly towards him is for ever gone. And when we have very manifestly erred in this respect: perhaps there are among all the stings of a guilty conscience few more bitterly piercing than this. Many a son who has stood unmoved by the tears of a living mother--his mother by whom he lives, who has cherished him as her own soul, who has forgiven and forgiven and forgiven him, who has toiled and prayed, and watched for him--though he has hardened himself against her looks of imploring love and turned carelessly from her entreaties and burst through all the fond cords and snares by which she has sought to keep him, has yet broken down before the calm, unsolicitous, resting face of the dead. Hitherto he has not listened to her pleadings, and now she pleads no more. Hitherto she has heard no word of pure love from him, and now she hears no more. Hitherto he has done nothing for her of all that a son may do, and now there is nothing he can do. All the goodness of her life gathers up and stands out at once, and the time for gratitude is past. He sees suddenly, as by the withdrawal of a veil, all that that worn body has passed through for him, and all the goodness these features have expressed, and now they can never light up with joyful acceptance of his love and duty. Such grief as this finds its one alleviation in the knowledge that we may follow those who have gone before us; that we may yet make reparation. (M. Dods, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v27 MAIN HOMILETICS OF THE PARAGRAPH.—Gen_35:27-29
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_35:27-29
THE DEATH AND BURIAL OF ISAAC
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Isaac was “an hundred and fourscore years” when he died. He must, therefore, have lived in a state of blindness and inactivity for fifty-seven years. His life was greatly prolonged beyond the time when he could be, in any full sense, useful to his fellow men. But when that life reached its close the solemn lessons of it would come home to the survivors.
I. It was the occasion of family re-union. The quarrel between Jacob and Esau had ended in a reconciliation. (Genesis 33) Again they meet in peace for the burial of their father. It was in similar circumstances that Isaac himself and Ishmael had met many years before to bury their father, Abraham. The grave ought to silence all enmities. These two brothers met after many years of separation, each pursuing a different course of life. The marks of time are upon each of them—the impressions of long labours, cares and sorrows. Esau is still the man of the field, renowned in chase and war. Jacob is still devoted to peaceful and domestic pursuits, acquiring wealth slowly by the raising of cattle. He is now chastened and subdued by many a sorrow, his soul humbled by the open visions of God. And now, in the death of his beloved Rachel, the sin of Reuben, and the cruel wrath of Simeon and Levi, his cup of sorrow is full. We have here types of the afflictions, struggles, and enmities of the world; but we have also types of reconciliation, forgiveness and peace, and the great consolations of God.
II. It was at the time of revival for memories of the past. The two brothers, as they stood by his grave, would re-live their old life. Esau would naturally think of the fortresses he had built, of his wives and children—those who had been a grief of mind to Isaac and Rebekah, and of her whom he married to please and reconcile them, Bashemath the daughter of Ishmael. Jacob would think upon the birthright, upon the promises of God renewed to him at Bethel, and now fulfilled in some degree at the death of his father. He would think of blessings yet to come when the glory and greatness of his posterity should increase, and they should have dominion and kingly power. The death of friends forces us to review our associated histories.
III. It was the beginning of another and a higher life. We are told that Isaac “was gathered unto his people.” This surely signifies more than that he was joined to them in the grave. The expression suggests—
1. The idea of rest. The toils and labours of human life end with the grave. Man goeth forth to his labour and to his work until the evening, and then the night of death comes when he can no longer work. The great end for which Isaac lived had now been gained. He had seen his two sons reconciled. He had been at length brought to the belief, though sore against his will, that the blessing of Abraham would descend along the line of Jacob. He had submitted to God. And having attained to this firm belief and resignation, the great work of his life was ended. Rest is welcome when the powers of life are failing and the work of life is done.
2. The idea of re-union in another world. We are told of Abraham that “he looked for a city which hath foundations, whose Builder and Maker is God;” and further, that “Isaac and Jacob” were “heirs with Him of the same promise.” (Heb_11:9-10.) Surely Isaac died with the thought of meeting the beloved ones who had gone before, in a better country.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_35:27-29. Three special friends Jacob buries, in this chapter. Crosses come thick; be patient.—(Trapp).
We have no clue to his thoughts but the hopes and aspirations of that common nature which are called forth by trials and circumstances, which we have still in common with those who have gone before us in the generations. But this is a clue which we may surely follow, if we let it lead us onward from a more faithful and earnest discharge of our daily duties, especially of filial and paternal duty, to the day when whatsoever good thing any man doth the same shall he receive of the Lord; when the son who honoured his father and mother, either by paying them all deference and respect, or by supporting them in poverty, or by upholding them in their infirmity, or by paying the last tribute of affection and respect to their remains, shall so also himself receive of the Lord.—(Robertson).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v28 one hundred eighty years
one hundred eighty years
"180 years" (See: Numbers)
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Isaac breathed his last and died
"Isaac took his last breath and died." The phrases "breathed his last" and "died" mean basically the same thing. See how you translated a similar phrase in Genesis 25:08. AT: "Isaac died" (See: Doublet)
breathed his last
This is a polite way of saying a person died. See how you translated this in Genesis 25:8. (See: Euphemism)
was gathered to his ancestors
This means that after Isaac died, his soul went to the same place as his relatives who died before him. This can be stated in active form. AT: "he joined his family members who had already died" (See: Idiom and Active or Passive)
an old man full of days
The phrases "old man" and "full of days" mean basically the same thing. They emphasize that Isaac lived a very long time. AT: "after he had lived a very long time and was very old" (See: Doublet)
translationWords
Isaac
year
ancestor
Esau
Jacob
bury
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v27 35:27-29 Esau and Jacob (listed here in ordinary birth…
35:27-29 Esau and Jacob (listed here in ordinary birth order) came together—probably for the first time since they had reconciled (33:16-17)—to bury Isaac in Hebron (see 13:18; 23:1-2, 17-19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.