Genesis 35:27 · Bible study
Genesis 35:27 Commentary: Jacob Returns to Isaac at Mamre
Hebrew · 8 what the commentators say
Meaning in one sentence
Genesis 35:27, Jacob returns to Isaac at Mamre/Hebron, where Abraham and Isaac sojourned.
Research Summary
- Meaning: Jacob returns to Isaac at Mamre/Hebron, the place where Abraham and Isaac lived as aliens, completing his journey and joining the line of covenant promise.
- Key words: “Sojourned” (H1481, גָּר, gar): to dwell as a foreigner; “Mamre,” “Kiriath Arba,” “Hebron”: locations tied to patriarchal history.
- Main debate: Whether this is Jacob’s first formal visit since returning or simply the formal move to settle; most commentators see it as the final, definitive return.
- Theological theme: The patriarchs as sojourners, living by faith in the land of promise, anticipating a heavenly country (Hebrews 11).
- Best use: Preaching the continuity of God’s covenant faithfulness across generations; encouraging believers to see themselves as strangers and pilgrims.
Translation Comparison
BSB Berean Standard Bible 2020
Jacob returned to his father Isaac at Mamre, near Kiriath-arba (that is, Hebron), where Abraham and Isaac had stayed.
WEB World English Bible 2000
Jacob came to Isaac his father, to Mamre, to Kiriath Arba (which is Hebron), where Abraham and Isaac lived as foreigners.
KJV King James Version 1769
And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.
ASV American Standard Version 1901
And Jacob came unto Isaac his father to Mamre, to Kiriath-arba (the same is Hebron), where Abraham and Isaac sojourned.
YLT Young's Literal Translation 1898
And Jacob cometh unto Isaac his father, at Mamre, the city of Arba (which is Hebron), where Abraham and Isaac have sojourned.
Darby Darby Bible 1890
And Jacob came to Isaac his father to Mamre — to Kirjath-Arba, which is Hebron; where Abraham had sojourned, and Isaac.
Douay-Rheims Douay-Rheims Bible 1899
And he came to Isaac his father in Mambre, the city of Arbee, this is Hebron: wherein Abraham and Isaac sojourned.
Translations in other languages (10 available)
Y vino Jacob á Isaac su padre á Mamre, á la ciudad de Arba, que es Hebrón, donde habitaron Abraham é Isaac.
E veio Jacó a Isaque seu pai a Manre, à cidade de Arba, que é Hebrom, onde habitaram Abraão e Isaque.
Jacob arriva auprès d’ Isaac, son père, à Mamré, à Kirjath-Arba, qui est Hébron, où avaient séjourné Abraham et Isaac.
Und Jakob kam zu seinem Vater Isaak gen Mamre zu Kirjat- Arba, das da heißt Hebron, darin Abraham und Isaak Fremdlinge gewesen sind.
En Jakob kwam tot Izak, zijn vader, in Mamre, te Kirjath-Arba, hetwelk is Hebron, waar Abraham als vreemdeling had verkeerd, en Izak.
E Giacobbe venne da Isacco suo padre a Mamre, a Kiriath-Arba, cioè Hebron, dove Abrahamo e Isacco aveano soggiornato.
I przyszedł Jakób do Izaaka, ojca swego, do Mamre, do miasta Arba, to jest Hebron, gdzie mieszkał Abraham i Izaak.
И пришел Иаков к Исааку, отцу своему, [ибо он был еще жив,] в Мамре, в Кириаф—Арбу, то есть Хеврон [в земле Ханаанской,] где странствовал Авраам и Исаак.
雅各 來 到 他父親 以撒那裡，到了基列‧亞巴 的幔利，乃是 亞伯拉罕 和以撒 寄居 的地方；基列‧亞巴就是 希伯崙。
And Jacob came to his father Isaac at Mamre, at Kiriath-arba, that is, Hebron, where Abraham and Isaac had been living.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 35:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse marks the culmination of Jacob’s return journey and his formal entrance into his father’s household. Adam Clarke notes that Jacob, now approaching his own later years, finally brings his family to settle with Isaac in his old age. The Cambridge Bible observes that the narrative carefully records the location, Mamre, Kirjath Arba (Hebron), the same place where Abraham built an altar (Genesis 13:18) and where both patriarchs “sojourned.” The Hebrew verb גָּר (gar, H1481) conveys living as a resident alien, not a permanent resident. Keil & Delitzsch point out that this arrival constituted Jacob’s taking his place as Isaac’s heir, linking him to the promises made to Abraham. The verse ties together three generations at the family burial site, showing that God’s covenant continues through the line of promise.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse clearly states that Jacob came to Isaac at Mamre/Hebron, where both Abraham and Isaac had sojourned, marking the completion of Jacob's return and his reunion with his father.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of Jacob's visit | The verse records Jacob's arrival at Isaac's home in Hebron, completing his return to Canaan. | Some commentators (Gill, Wesley) think Jacob had visited Isaac earlier after his return; others (Keil & Delitzsch) argue this is the official, narrated return to take up residence as heir, the only one with covenant significance. |
| Location of Mamre | Mamre is identified with Hebron (Kirjath Arba) and is the place where Abraham built an altar and where the patriarchs sojourned. | The exact archaeological site of ancient Mamre is debated: some identify it with Ramet el-Khalil, others with a location closer to modern Hebron. The biblical text links it to the cave of Machpelah. |
| Meaning of 'sojourned' | The Hebrew verb גָּר (gar) indicates temporary dwelling as a resident alien, not permanent possession. | Some traditions (e.g., Reformed commentators) emphasize the theological sojourn motif as a type of Christian pilgrimage; others focus on the literal, historical reality of the patriarchs' nomadic life in Canaan. |
| Isaac's age and long life | Isaac lived to 180 and died after Jacob's return; his death is recorded in v.29. | Calvin and others note the long period between Jacob's return and Isaac's death (12 years), indicating that Isaac witnessed Joseph's rejection. Others see the focus solely on the generational transition without reading later events back in. |
Historical & Cultural Context
Mamre, also called Kirjath Arba (“city of Arba”) and later Hebron, is one of the most significant sites in patriarchal history. Abraham built an altar there after separating from Lot (Genesis 13:18). There God appeared to him by the oaks of Mamre (Genesis 18:1), and there Sarah died and was buried (Genesis 23:2, 19). Abraham himself was buried in the cave of Machpelah nearby (Genesis 25:9). Isaac lived in this region; when Jacob fled to Paddan Aram, Isaac sent him from there (Genesis 27:43; 28:5). The phrase “where Abraham and Isaac sojourned” deliberately echoes the transience of the patriarchs’ life. They lived as foreigners in the land God had promised, owning only a burial plot.
After twenty years in Mesopotamia, Jacob does not immediately settle at Hebron. He stops at Succoth, Shechem, Bethel, and then south of Bethlehem at the tower of Eder. The mention of Reuben’s sin (v.22) and the list of Jacob’s twelve sons (vv.23-26) occur between Rachel’s death and this arrival. Keil & Delitzsch calculate that Isaac lived another twelve years after Jacob’s return, enough time to witness the sale of Joseph. The verse thus acts as a literary hinge: it closes the account of Jacob’s wanderings and opens the final years of Isaac, ending with his death and burial by both sons (v.29). The genealogical register of Jacob’s sons underscores that the covenant family is now complete, ready to carry the promise forward.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is consistent across manuscript traditions. Differences in English translations (e.g., “lived as foreigners,” “sojourned,” “stayed”) reflect various renderings of the same verb גָּר (gar), not a textual discrepancy.
Reception History
Early Christian writers, drawing on Hebrews 11, saw the patriarchs’ sojourn as a pattern for believers: citizens of heaven living as aliens on earth. Later commentators, such as Jerome, identified the specific topography of Mamre, linking it to Abraham’s altar and the angels’ visit. The Reformation highlighted the contrast between the patriarchs’ unsettled life and the certainty of God’s promises. In more recent centuries, this verse has been used in funeral sermons and meditations on the transitory nature of earthly dwellings, pointing to the hope of a lasting city. The phrase “lived as foreigners” continues to shape Christian teaching on pilgrimage and faith.
Preaching This Verse
Three-point outline
- The Return Home: Jacob completes his journey and enters his father’s household, fulfilling God’s promise of safe return after twenty years of exile.
- The Sojourn of Faith: Abraham and Isaac lived as strangers in the land, a pattern Jacob now enters; they trusted God for a future they did not yet see.
- The Generational Promise: At Hebron the three patriarchs are linked, showing God’s faithfulness across generations despite their unsettled lives.
Five-point outline
- The Significance of Hebron: burial site of the covenant family, anchor of hope for full possession of the land.
- The Timing of the Return: after years of displacement, God brings Jacob back just before Isaac’s final chapter.
- The Twelve Sons: the numbering shows the covenant community taking shape, the nation God promised.
- The Old Age of Isaac: his 180 years bracket the narrative, demonstrating God’s sustaining hand through long waiting.
- The Peaceful End: Isaac is buried by both sons, a picture of reconciliation and closure in the land of promise.
Illustration hooks
- A family reunion after decades of separation, gathering at a meaningful place, the old homestead, a beloved gravesite.
- The experience of living as resident aliens in a country where you hold no citizenship but live by faith in eventual full belonging.
- The passing of the baton in a relay race: one generation finishes well and passes trust to the next.
Questions your congregation is asking
- Why does the Bible spend so much time on genealogies and travel itineraries?
- What does it mean to “sojourn” as a Christian in this world?
- How can I see God’s faithfulness across generations in my own family history?
Leading a Discussion
This verse sits at a turning point in Genesis. After years of exile, Jacob finally comes home. But home is a place where his fathers lived as strangers. This tension, belonging to God’s promise yet not fully possessing it, defines the Christian life. As you discuss, consider what it means to sojourn like Abraham, Isaac, and Jacob.
Discussion questions
- Where did Jacob come from and where did he arrive (read the surrounding verses)? What route did he take?
- Why do you think the verse names three different places (Mamre, Kirjath Arba, Hebron)? What do they signify?
- The verb “sojourned” suggests temporary dwelling. How does that shape your understanding of the patriarchs’ faith (see also Hebrews 11:8-10)?
- Why does the author include the phrase “where Abraham and Isaac sojourned”? What does it add to the story of Jacob?
- How does Jacob’s return to his father compare with his earlier leave-taking described in Genesis 28:10-15?
- In what ways do Christians today also live as “sojourners” in their own culture?
- Isaac lived another twelve years after Jacob’s return. How does that detail affect your view of God’s timing and daily faithfulness?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 13:18 | Abram moved his tent, and came and lived by the oaks of Mamre, which are in Hebron, and built an altar there to Yahweh. |
| Genesis 14:13 | One who had escaped came and told Abram, the Hebrew. At that time, he lived by the oaks of Mamre, the Amorite, brother of Eshcol and brother of Aner. They were allies of Abram. |
| Genesis 18:1 | Yahweh appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day. |
| Genesis 23:2 | Sarah died in Kiriath Arba (also called Hebron), in the land of Canaan. Abraham came to mourn for Sarah, and to weep for her. |
| Genesis 23:19 | After this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre (that is, Hebron), in the land of Canaan. |
| Genesis 27:43 | Now therefore, my son, obey my voice. Arise, flee to Laban, my brother, in Haran. |
| Genesis 27:45 | until your brother’s anger turns away from you, and he forgets what you have done to him. Then I will send, and get you from there. Why should I be bereaved of you both in one day?” |
| Genesis 28:5 | Isaac sent Jacob away. He went to Paddan Aram to Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that although Jacob had already lived in Canaan for years, he appears to have only moved in with his aging father Isaac when death was near. The purpose was to comfort and support Isaac in his final days.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible finds Isaac's reappearance here surprising after his long absence from the story. The Priestly writer, however, carefully records each patriarch's death and age, so this mention ties Jacob's return to Mamre, the family burial site, when Isaac was already over 120 years old.
Geneva Bible Notes Reformed 1599
The Geneva note draws attention to the repeated word "strangers" here. It highlights that Hebron, where Jacob now rejoins his father Isaac, was the same place where both Abraham and Isaac had lived as sojourners, never as settled owners of the land.
Gill's Exposition of the Bible Baptist 1748
Gill notes that this was likely not Jacob's first visit to his father since returning to Canaan, but the first time he came with his family to stay. He also identifies Mamre as the plain named after Abraham's friend, and explains that Kirjath Arbah was later called Hebron, where Abraham and Isaac had sojourned.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch calculate that Isaac lived for twelve years after Jacob's return to Hebron, but they argue his historical significance was already complete. Isaac's life as a patriarch effectively ended when Jacob came home with his twelve sons, making the return the true close of Isaac's story.
Lange's Commentary Reformed 1857
Lange reads the tower of Edar as a strategic station where Jacob could visit Isaac without merging his household with Esau's, and he suggests this absence may have enabled Reuben's crime. He also views the list of Jacob's twelve sons as the rich blessing of the promise that Jacob presents to his father Isaac, marking the exile's joyful return.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Jacob is called Israel at this moment because he bore the disgrace of Reuben's sin with extraordinary patience and submission to Providence. That self-control over his own spirit, even in a grievous family scandal, marks him as a true prince with God.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley suggests that Jacob's decision to finally bring his family to settle near Isaac was prompted by Rebekah's recent death. Jacob had probably visited before, but only when his father was left alone did he choose to move closer and provide companionship.