1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman!#tn Heb “you must not take a wife from the daughters of Canaan.” 2 Leave immediately#tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure. for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 3 May the sovereign God#tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1. bless you! May he make you fruitful and give you a multitude of descendants!#tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology. Then you will become#tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.” a large nation.#tn Heb “an assembly of peoples.” 4 May he give you and your descendants the blessing he gave to Abraham#tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham. so that you may possess the land#tn The words “the land” have been supplied in the translation for clarity. God gave to Abraham, the land where you have been living as a temporary resident.”#tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him. 5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.
6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there.#tn Heb “to take for himself from there a wife.” As he blessed him,#tn The infinitive construct with the preposition and the suffix form a temporal clause. Isaac commanded him, “You must not marry a Canaanite woman.”#tn Heb “you must not take a wife from the daughters of Canaan.” 7 Jacob obeyed his father and mother and left for Paddan Aram. 8 Then Esau realized#tn Heb “saw.” that the Canaanite women#tn Heb “the daughters of Canaan.” were displeasing to#tn Heb “evil in the eyes of.” his father Isaac. 9 So Esau went to Ishmael and married#tn Heb “took for a wife.” Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.
Jacob’s Dream at Bethel
10 Meanwhile Jacob left Beer Sheba and set out for Haran. 11 He reached a certain place#tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37. where he decided to camp because the sun had gone down.#tn Heb “and he spent the night there because the sun had gone down.” He took one of the stones#tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18). and placed it near his head.#tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37. Then he fell asleep#tn Heb “lay down.” in that place 12 and had a dream.#tn Heb “and dreamed.” He saw#tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52). a stairway#tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87. erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac.#tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation. I will give you and your descendants the ground#tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan. you are lying on. 14 Your descendants will be like the dust of the earth,#tn This is the same Hebrew word translated “ground” in the preceding verse. and you will spread out#tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants. to the west, east, north, and south. All the families of the earth will pronounce blessings on one another#tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. using your name and that of your descendants.#tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.” 15 I am with you!#tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB). I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”
16 Then Jacob woke up#tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons. and thought,#tn Heb “said.” “Surely the Lord is in this place, but I did not realize it!” 17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”
18 Early#tn Heb “and he got up early…and he took.” in the morning Jacob#tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity. took the stone he had placed near his head#tn See the note on this phrase in v. 11. and set it up as a sacred stone.#tn Heb “standing stone.”sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the Lord “stood.” (In Hebrew the word translated “sacred stone” is derived from the verb translated “erected” in v. 12 and “stood” in v. 13. Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, “Standing Stones in Ancient Palestine,” BA 35 (1972): 34-63; and E. Stockton, “Sacred Pillars in the Bible,” ABR 20 (1972): 16-32. Then he poured oil on top of it. 19 He called that place Bethel,#tn The name Bethel means “house of God” in Hebrew (see v. 17).map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3. although the former name of the town was Luz. 20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food#tn Heb “bread,” although the term can be used for food in general. to eat and clothing to wear, 21 and I return safely to my father’s home,#tn Heb “and I return in peace to the house of my father.” then the Lord will become my God. 22 Then this stone#tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement. that I have set up as a sacred stone will be the house of God, and I will surely#tn The infinitive absolute is used before the finite verb for emphasis. give you back a tenth of everything you give me.”#tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.
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1And Isaac calleth unto Jacob, and blesseth him, and commandeth him, and saith to him, ‘Thou dost not take a wife of the daughters of Caanan;
2rise, go to Padan-Aram, to the house of Bethuel, thy mother's father, and take for thyself from thence a wife, of the daughters of Laban, thy mother's brother;
3and God Almighty doth bless thee, and make thee fruitful, and multiply thee, and thou hast become an assembly of peoples;
4and He doth give to thee the blessing of Abraham, to thee and to thy seed with thee, to cause thee to possess the land of thy sojournings, which God gave to Abraham.’
5And Isaac sendeth away Jacob, and he goeth to Padan-Aram, unto Laban, son of Bethuel the Aramaean, brother of Rebekah, mother of Jacob and Esau.
6And Esau seeth that Isaac hath blessed Jacob, and hath sent him to Padan-Aram to take to himself from thence a wife — in his blessing him that he layeth a charge upon him, saying, Thou dost not take a wife from the daughters of Canaan —
7that Jacob hearkeneth unto his father and unto his mother, and goeth to Padan-Aram —
8and Esau seeth that the daughters of Canaan are evil in the eyes of Isaac his father,
9and Esau goeth unto Ishmael, and taketh Mahalath, daughter of Ishmael, Abraham's son, sister of Nebajoth, unto his wives, to himself, for a wife.
10And Jacob goeth out from Beer-Sheba, and goeth toward Haran,
11and he toucheth at a [certain] place, and lodgeth there, for the sun hath gone in, and he taketh of the stones of the place, and maketh [them] his pillows, and lieth down in that place.
12And he dreameth, and lo, a ladder set up on the earth, and its head is touching the heavens; and lo, messengers of God are going up and coming down by it;
13and lo, Jehovah is standing upon it, and He saith, ‘I [am] Jehovah, God of Abraham thy father, and God of Isaac; the land on which thou art lying, to thee I give it, and to thy seed;
14and thy seed hath been as the dust of the land, and thou hast broken forth westward, and eastward, and northward, and southward, and all families of the ground have been blessed in thee and in thy seed.
15‘And lo, I [am] with thee, and have kept thee whithersoever thou goest, and have caused thee to turn back unto this ground; for I leave thee not till that I have surely done that which I have spoken to thee.’
16And Jacob awaketh out of his sleep, and saith, ‘Surely Jehovah is in this place, and I knew not;’
17and he feareth, and saith, ‘How fearful [is] this place; this is nothing but a house of God, and this a gate of the heavens.’
18And Jacob riseth early in the morning, and taketh the stone which he hath made his pillows, and maketh it a standing pillar, and poureth oil upon its top,
19and he calleth the name of that place Bethel, [house of God,] and yet, Luz [is] the name of the city at the first.
20And Jacob voweth a vow, saying, ‘Seeing God is with me, and hath kept me in this way which I am going, and hath given to me bread to eat, and a garment to put on —
21when I have turned back in peace unto the house of my father, and Jehovah hath become my God,
22then this stone which I have made a standing pillar is a house of God, and all that Thou dost give to me — tithing I tithe to Thee.’
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