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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Isaac sends Jacob to Padan-aram. (1–5)
Esau marries the daughter of Ishmael. (6–9)
Jacob's vision. (10–15)
The stone of Beth-el. (16–19)
Jacob's vow. (20–22.)

We have here, I. Jacob parting with his parents, to go to Padan-aram; the charge his father gave him (ver. 1, 2), the blessing he sent him away with (ver. 3, 4), his obedience to the orders given him (ver. 5, 10), and the influence this had upon Esau, ver. 6-9. II. Jacob meeting with God, and his communion with him by the way. And there, 1. His vision of the ladder, ver. 11, 12. 2. The gracious promises God made him, ver. 13-15. 3. The impression this made upon him, ver. 16-19. 4. The vow he made to God, up on this occasion, ver. 20, &c.
Adam Clarke: Commentary on the Bible - 1831
Isaac directs Jacob to take a wife from the family of Laban, Gen 28:1, Gen 28:2; blesses and sends him away, Gen 28:3, Gen 28:4. Jacob begins his journey, Gen 28:5. Esau, perceiving that the daughters of Canaan were not pleasing to his parents, and that Jacob obeyed them in going to get a wife of his own kindred, Gen 28:6-8, went and took to wife Mahalath, the daughter of Ishmael his father's brother, Gen 28:9. Jacob, in his journey towards Haran, came to a certain place, (Luz, Gen 28:19), where he lodged all night, Gen 28:10, Gen 28:11. He sees in a dream a ladder reaching from earth to heaven, on which he beholds the angels of God ascending and descending, Gen 28:12. God appears above this ladder, and renews those promises which he had made to Abraham and to Isaac, Gen 28:13, Gen 28:14; promises Jacob personal protection and a safe return to his own country, Gen 28:15. Jacob awakes, and makes reflections upon his dream, Gen 28:16, Gen 28:17. Sets up one of the stones he had for his pillow, and pours oil on it, and calls the place Beth-el, Gen 28:18, Gen 28:19. Makes a vow that if God will preserve him in his journey, and bring him back in safety, the stone should be God's house, and that he would give him the tenths of all that he should have, Gen 28:20-22.
Albert Barnes: Notes on the Bible - 1834
- Jacob's Journey to Haran
3. קהל qâ hā l, "congregation."
9. מחלת mā chă lat, Machalath, "sickness, or a harp."
19. לוּז lû z, Luz, "almond."
The blessing of his sons was the last passage in the active life of Isaac, after which he retires from the scene. Jacob now becomes the leading figure in the sacred history. His spiritual character has yet come out to view. But even now we can discern the general distinction in the lives of the three patriarchs. Abraham's is a life of authority and decision; Isaac's, of submission and acquiescence; and Jacob's, of trial and struggle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 28:1, Isaac blesses Jacob, and sends him to Padan-aram; Gen 28:6, Esau marries Mahalath the daughter of Ishmael; Gen 28:10, Jacob journeys, and has a vision of a ladder; Gen 28:18, The stone of Beth-el; Gen 28:20, Jacob's vow.
John Gill
INTRODUCTION TO GENESIS 28
In this chapter an account is given of the charge Isaac gave to Jacob not to marry a Canaanitess, but to go to Padanaram, and take a wife from his mother's family, and of his blessing him before he sent him away, Gen 28:1; of the notice that Esau took of this blessing and charge, which led him to take a wife of the family of Ishmael, Gen 28:6; of the dream of the ladder, which Jacob had in his way to Haran, Gen 28:10; of the blessing which God conferred upon him there, Gen 28:13; of the awfulness of the place upon his awaking, and of his erecting a pillar in it, and giving a name to it, Gen 28:16; and of the vow he made to God, should he be supplied with the necessaries of life, and be kept in safety by him, Gen 28:20.
28:128:1: Կոչեաց առ ինքն Իսահակ զՅակոբ. օրհնեաց զնա, եւ պատուիրեաց նմա եւ ասէ. Մի՛ առնուցուս կին ՚ի դստերաց աստի Քանանացւոց։
1 Իսահակը կանչեց Յակոբին, օրհնեց նրան ու պատուիրեց՝ ասելով. «Քանանացիների դուստրերից կին չառնես:
28 Իսահակ կանչեց Յակոբը, օրհնեց զանիկա եւ անոր պատուիրեց ու ըսաւ. «Քանանի աղջիկներէն կին մի՛ առներ։
Կոչեաց առ ինքն Իսահակ զՅակոբ, օրհնեաց զնա եւ պատուիրեաց նմա եւ ասէ. Մի՛ առնուցուս կին ի դստերաց աստի Քանանացւոց:

28:1: Կոչեաց առ ինքն Իսահակ զՅակոբ. օրհնեաց զնա, եւ պատուիրեաց նմա եւ ասէ. Մի՛ առնուցուս կին ՚ի դստերաց աստի Քանանացւոց։
1 Իսահակը կանչեց Յակոբին, օրհնեց նրան ու պատուիրեց՝ ասելով. «Քանանացիների դուստրերից կին չառնես:
28 Իսահակ կանչեց Յակոբը, օրհնեց զանիկա եւ անոր պատուիրեց ու ըսաւ. «Քանանի աղջիկներէն կին մի՛ առներ։
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28:11: И призвал Исаак Иакова и благословил его, и заповедал ему и сказал: не бери себе жены из дочерей Ханаанских;
28:1 προσκαλεσάμενος προσκαλεω summon δὲ δε though; while Ισαακ ισαακ Isaak τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov εὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him λέγων λεγω tell; declare οὐ ου not λήμψῃ λαμβανω take; get γυναῖκα γυνη woman; wife ἐκ εκ from; out of τῶν ο the θυγατέρων θυγατηρ daughter Χανααν χανααν Chanaan; Khanaan
28:1 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יְצַוֵּ֨הוּ֙ yᵊṣawwˈēhû צוה command וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to לֹֽא־ lˈō- לֹא not תִקַּ֥ח ṯiqqˌaḥ לקח take אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman מִ mi מִן from בְּנֹ֥ות bbᵊnˌôṯ בַּת daughter כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
28:1. vocavit itaque Isaac Iacob et benedixit praecepitque ei dicens noli accipere coniugem de genere ChanaanAnd Isaac called Jacob, and blessed him, and charged him, saying: Take not a wife of the stock of Chanaan:
1. And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
28:1. And so Isaac called for Jacob, and he blessed him, and he instructed him, saying: “Do not be willing to accept a mate from the family of Canaan.
28:1. And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan:

1: И призвал Исаак Иакова и благословил его, и заповедал ему и сказал: не бери себе жены из дочерей Ханаанских;
28:1
προσκαλεσάμενος προσκαλεω summon
δὲ δε though; while
Ισαακ ισαακ Isaak
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
εὐλόγησεν ευλογεω commend; acclaim
αὐτὸν αυτος he; him
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
λέγων λεγω tell; declare
οὐ ου not
λήμψῃ λαμβανω take; get
γυναῖκα γυνη woman; wife
ἐκ εκ from; out of
τῶν ο the
θυγατέρων θυγατηρ daughter
Χανααν χανααν Chanaan; Khanaan
28:1
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
וַ wa וְ and
יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
יְצַוֵּ֨הוּ֙ yᵊṣawwˈēhû צוה command
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
לֹֽא־ lˈō- לֹא not
תִקַּ֥ח ṯiqqˌaḥ לקח take
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
מִ mi מִן from
בְּנֹ֥ות bbᵊnˌôṯ בַּת daughter
כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
28:1. vocavit itaque Isaac Iacob et benedixit praecepitque ei dicens noli accipere coniugem de genere Chanaan
And Isaac called Jacob, and blessed him, and charged him, saying: Take not a wife of the stock of Chanaan:
28:1. And so Isaac called for Jacob, and he blessed him, and he instructed him, saying: “Do not be willing to accept a mate from the family of Canaan.
28:1. And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Исаак призывает к себе Иакова с целью как бы официального признания его в правах первородства; по выражению paвв. Елиезера, это как бы приложение печати к акту благословения, в удостоверение его сознательности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-6: Jacob Dismissed with a Blessing.B. C. 1760.
1 And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. 2 Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother. 3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; 4 And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham. 5 And Isaac sent away Jacob: and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.
Jacob had no sooner obtained the blessing than immediately he was forced to flee from his country; and, as it if were not enough that he was a stranger and sojourner there, he must go to be more so, and no better than an exile, in another country. Now Jacob fled into Syria, Hos. xii. 12. He was blessed with plenty of corn and wine, and yet he went away poor, was blessed with government, and yet went out to service, a hard service. This was, 1. Perhaps to correct him for his dealing fraudulently with his father. The blessing shall be confirmed to him, and yet he shall smart for the indirect course he took to obtain it. While there is such an alloy as there is of sin in our duties, we must expect an alloy of trouble in our comforts. However, 2. It was to teach us that those who inherit the blessing must expect persecution; those who have peace in Christ shall have tribulation in the world, John xvi. 33. Being told of this before, we must not think it strange, and, being assured of a recompence hereafter, we must not think it hard. We may observe, likewise, that God's providences often seem to contradict his promises, and to go cross to them; and yet, when the mystery of God shall be finished, we shall see that all was for the best, and that cross providences did but render the promises and the accomplishment of them the more illustrious. Now Jacob is here dismissed by his father,
I. With a solemn charge: He blessed him, and charged him, v. 1, 2. Note, Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined. The charge is like that in 2 Cor. vi. 14, Be not unequally yoked with unbelievers; and all that inherit the promises of the remission of sins, and the gift of the Holy Ghost, must keep this charge, which follows those promises, Save yourselves from this untoward generation, Acts ii. 38-40. Those that are entitled to peculiar favours must be a peculiar people. If Jacob be an heir of promise, he must not take a wife of the daughters of Canaan; those that profess religion should not marry those that are irreligious.
II. With a solemn blessing, v. 3, 4. He had before blessed him unwittingly; now he does it designedly, for the greater encouragement of Jacob in that melancholy condition to which he was now removing. This blessing is more express and full than the former; it is an entail of the blessing of Abraham, that blessing which was poured on the head of Abraham like the anointing oil, thence to run down to his chosen seed, as the skirts of his garments. It is a gospel blessing, the blessing of church-privileges, that is the blessing of Abraham, which upon the Gentiles through faith, Gal. iii. 14. It is a blessing from God Almighty, by which name God appeared to the patriarchs, Exod. vi. 3. Those are blessed indeed whom God Almighty blesses; for he commands and effects the blessing. Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob.
1. The promise of heirs: God make thee fruitful, and multiply thee, v. 3. (1.) Through his loins should descend from Abraham that people who should be numerous as the stars of heaven, and the sand of the sea, and who should increase more than the rest of the nations, so as to be an assembly of people, as the margin reads it. And never was such a multitude of people so often gathered into one assembly as the tribes of Israel were in the wilderness, and afterwards. (2.) Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed, and to whom the gathering of the people should be. Jacob had in him a multitude of people indeed, for all things in heaven and earth are united in Christ (Eph. i. 10), all centre in him, that corn of wheat, which falling to the ground, produced much fruit, John xii. 24.
2. The promise of an inheritance for those heirs: That thou mayest inherit the land of thy sojournings, v. 4. Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country, to settle there for some time; and, lest this should look like disinheriting him, he here confirms the settlement of it upon him, that he might be assured that the discontinuance of his possession should be no defeasance of his right. Observe, He is here told that he should inherit the land wherein he sojourned. Those that are sojourners now shall be heirs for ever: and, even now, those do most inherit the earth (though they do not inherit most of it) that are most like strangers in it. Those have the best enjoyment of present things that sit most loose to them. This promise looks as high as heaven, of which Canaan was a type. This was the better country, which Jacob, with the other patriarchs, had in his eye, when he confessed himself a stranger and pilgrim upon the earth, Heb. xi. 13.
Jacob, having taken leave of his father, was hastened away with all speed, lest his brother should find an opportunity to do him a mischief, and away he went to Padan-aram, v. 5. How unlike was his taking a wife thence to his father's! Isaac had servants and camels sent to fetch his; Jacob must go himself, go alone, and go afoot, to fetch his: he must go too in a fright from his father's house, not knowing when he might return. Note, If God, in his providence, disable us, we must be content, though we cannot keep up the state and grandeur of our ancestors. We should be more in care to maintain their piety than to maintain their dignity, and to be as good as they were than to be as great. Rebekah is here called Jacob's and Esau's mother. Jacob is named first, not only because he had always been his mother's darling, but because he was now make his father's heir, and Esau was, in this sense, set aside. Note, The time will come when piety will have precedency, whatever it has now.
Adam Clarke: Commentary on the Bible - 1831
28:1: And Isaac called Jacob - See note on Gen 27:46.
And blessed him - Now voluntarily and cheerfully confirmed to him the blessing, which he had before obtained through subtlety. It was necessary that he should have this confirmation previously to his departure; else, considering the way in which he had obtained both the birthright and the blessing, he might be doubtful, according to his own words, whether he might not have got a curse instead of a blessing. As the blessing now pronounced on Jacob was obtained without any deception on his part, it is likely that it produced a salutary effect upon his mind, might have led him to confession of his sin, and prepared his heart for those discoveries of God's goodness with which he was favored at Luz.
Albert Barnes: Notes on the Bible - 1834
28:1-5
Isaac has now become alive to the real destiny of Jacob. He therefore calls for him to bless him, and give him a command. The command is to take a wife, not from Kenaan, but from the kindred of his parents. The blessing comes from "God Almighty" (Gen 17:1). It is that belonging to the chosen seed, "the blessing of Abraham." It embraces a numerous offspring, the land of promise, and all else that is included in the blessing of Abraham. "A congregation of peoples." This is the word "congregation" (קהל qâ hā l) which is afterward applied to the assembled people of God, and to which the Greek ἐκκλησία ekklē sia, "ecclesia," corresponds. Jacob complies with his mother's advice and his father's command, and, at the same time, reaps the bitter fruit of his fraud against his brother in the hardship and treachery of an exile of twenty years. The aged Isaac is not without his share in the unpleasant consequences of endeavoring to go against the will of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:1: blessed: Gen 28:3, Gen 28:4, Gen 27:4, Gen 27:27-33, Gen 48:15, Gen 49:28; Deu 33:1; Jos 22:7
Thou shalt: Gen 6:2, Gen 24:3, Gen 24:37, Gen 26:34, Gen 26:35, Gen 27:46, Gen 34:9, Gen 34:16; Exo 34:15, Exo 34:16; Co2 6:14-16
Carl Friedrich Keil and Franz Delitzsch
28:1
Jacob's Departure from his Parents' House. - Rebekah's complaint reminded Isaac of his own call, and his consequent duty to provide for Jacob's marriage in a manner corresponding to the divine counsels of salvation.
Gen 28:1-5
He called Jacob, therefore, and sent him to Padan-Aram to his mother's relations, with instructions to seek a wife there, and not among the daughters of Canaan, giving him at the same time the "blessing of Abraham," i.e., the blessing of promise, which Abraham had repeatedly received from the Lord, but which is more especially recorded in Gen 17:2., and Gen 22:16-18.
Gen 28:6-9
When Esau heard of this blessing and the sending away of Jacob, and saw therein the displeasure of his parents at his Hittite wives, he went to Ishmael - i.e., to the family of Ishmael, for Ishmael himself had been dead fourteen years - and took as a third wife Mahalath, a daughter of Ishmael (called Bashemath in Gen 36:3, a descendant of Abraham therefore), a step by which he might no doubt ensure the approval of his parents, but in which he failed to consider that Ishmael had been separated from the house of Abraham and family of promise by the appointment of God; so that it only furnished another proof that he had no thought of the religious interests of the chosen family, and was unfit to be the recipient of divine revelation.
Geneva 1599
28:1 And Isaac called Jacob, and (a) blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
(a) This second blessing was to confirm Jacob's faith, lest he should think that his father had given it without God's leading.
John Gill
28:1 And Isaac called Jacob,.... Or therefore (d), because of what Rebekah had said to him, related in the latter part of the preceding chapter, he sent for Jacob to come to him from his tent or apartment where he was, or from the field where he was keeping the flocks; thus paying a great regard to what his wife Rebekah had suggested to him, and which appeared to him very right and reasonable:
and blessed him; he did not send for him to chide and reprove him for his fraudulent dealings with him to get the blessing from his brother, much less to revoke it, but to confirm it; which was necessary to prevent doubts that might arise in the mind of Jacob about it, and to strengthen him against the temptations of Satan; since he was about to be sent away from his father's house solitary and destitute, to go into another country, where he was to be for awhile in a state of servitude; all which might seem to contradict the blessing and promises he had received, and would be a trial of his faith in them, as well as a chastisement on him for the fraudulent manner in which he obtained them:
and charged him, and said unto him, thou shall not take a wife of the daughters of Canaan; it was time that he was married; for he was now, as the Jewish writers (e) say, seventy seven, years of age, which exactly agrees with what Polyhistor (f), an Heathen writer, relates from Demetrius, that Jacob was seventy seven years of age when he came to Haran, and also his father Isaac was then one hundred and thirty seven years old; and so it is calculated by the best chronologers, and as he must be, since he was born when his father was sixty years of age; see Gill on Gen 27:1; and being now declared the heir of the promised land, it was proper he should marry, but not with any of the Canaanites, who were to be dispossessed of the land of Canaan, and therefore their seed, and Abraham's, to whom it was given, must not be mixed. Isaac takes the same care, and gives the same charge concerning the marriage of his son Jacob, on whom the entail of the land was settled, as his father Abraham did concerning his, Gen 24:3.
(d) "itaque", V. L. Schmidt, Tigurine version, Junius & Tremellius, Piscator; "igitur", Drusius. (e) Pirke Eliezer, c. 35. Vid. Seder Olam Rabba, c. 2. p. 4. (f) Apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 422.
John Wesley
28:1 Isaac blessed him, and charged him - Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined.
Robert Jamieson, A. R. Fausset and David Brown
28:1 JACOB'S DEPARTURE. (Gen. 28:1-19)
Isaac called Jacob and blessed him--He entered fully into Rebekah's feelings, and the burden of his parting counsel to his son was to avoid a marriage alliance with any but the Mesopotamian branch of the family. At the same time he gave him a solemn blessing--pronounced before unwittingly, now designedly, and with a cordial spirit. It is more explicitly and fully given, and Jacob was thus acknowledged "the heir of the promise."
28:228:2: Այլ արի գնա՛ ՚ի Միջագետս Ասորւոց, ՚ի տուն Բաթուելի հօր մօր քո. եւ ա՛ռ անտի քեզ կին ՚ի դստերաց Ղ՚աբանու եղբօր մօր քոյ։
2 Գնա՛ Ասորիների Միջագետք, քո մօր հօր՝ Բաթուէլի տունը եւ այնտեղից, քո մօրեղբայր Լաբանի դուստրերից քեզ կին ա՛ռ:
2 Ելի՛ր, դէպի Միջագետք քու մօրդ հօրը Բաթուէլին տունը գնա եւ անկէ քու մօրդ եղբօրը Լաբանին աղջիկներէն քեզի կին առ
Այլ արի գնա ի Միջագետս Ասորւոց, ի տուն Բաթուելի հօր մօր քոյ, եւ առ անտի քեզ կին ի դստերաց Լաբանու եղբօր մօր քո:

28:2: Այլ արի գնա՛ ՚ի Միջագետս Ասորւոց, ՚ի տուն Բաթուելի հօր մօր քո. եւ ա՛ռ անտի քեզ կին ՚ի դստերաց Ղ՚աբանու եղբօր մօր քոյ։
2 Գնա՛ Ասորիների Միջագետք, քո մօր հօր՝ Բաթուէլի տունը եւ այնտեղից, քո մօրեղբայր Լաբանի դուստրերից քեզ կին ա՛ռ:
2 Ելի՛ր, դէպի Միջագետք քու մօրդ հօրը Բաթուէլին տունը գնա եւ անկէ քու մօրդ եղբօրը Լաբանին աղջիկներէն քեզի կին առ
zohrab-1805▾ eastern-1994▾ western am▾
28:22: встань, пойди в Месопотамию, в дом Вафуила, отца матери твоей, и возьми себе жену оттуда, из дочерей Лавана, брата матери твоей;
28:2 ἀναστὰς ανιστημι stand up; resurrect ἀπόδραθι αποδιδρασκω into; for τὴν ο the Μεσοποταμίαν μεσοποταμια Mesopotamia εἰς εις into; for τὸν ο the οἶκον οικος home; household Βαθουηλ βαθουηλ the πατρὸς πατηρ father τῆς ο the μητρός μητηρ mother σου σου of you; your καὶ και and; even λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself ἐκεῖθεν εκειθεν from there γυναῖκα γυνη woman; wife ἐκ εκ from; out of τῶν ο the θυγατέρων θυγατηρ daughter Λαβαν λαβαν the ἀδελφοῦ αδελφος brother τῆς ο the μητρός μητηρ mother σου σου of you; your
28:2 ק֥וּם qˌûm קום arise לֵךְ֙ lēḵ הלך walk פַּדֶּ֣נָֽה paddˈenˈā פַּדָּן [paddan], field? אֲרָ֔ם ʔᵃrˈām אֲרָם Aram בֵּ֥יתָה bˌêṯā בַּיִת house בְתוּאֵ֖ל vᵊṯûʔˌēl בְּתוּאֵל [father of Laban] אֲבִ֣י ʔᵃvˈî אָב father אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother וְ wᵊ וְ and קַח־ qaḥ- לקח take לְךָ֤ lᵊḵˈā לְ to מִ mi מִן from שָּׁם֙ ššˌām שָׁם there אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman מִ mi מִן from בְּנֹ֥ות bbᵊnˌôṯ בַּת daughter לָבָ֖ן lāvˌān לָבָן Laban אֲחִ֥י ʔᵃḥˌî אָח brother אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
28:2. sed vade et proficiscere in Mesopotamiam Syriae ad domum Bathuel patrem matris tuae et accipe tibi inde uxorem de filiabus Laban avunculi tuiBut go, and take a journey to Mesopotamia of Syria, to the house of Bathuel thy mother's father, and take thee a wife thence of the daughters of Laban thy uncle.
2. Arise, go to Paddan-aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother.
28:2. But go, and journey to Mesopotamia of Syria, to the house of Bethuel, your mother’s father, and there accept for yourself a wife from the daughters of Laban, your maternal uncle.
28:2. Arise, go to Padanaram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother.
Arise, go to Padan- aram, to the house of Bethuel thy mother' s father; and take thee a wife from thence of the daughters of Laban thy mother' s brother:

2: встань, пойди в Месопотамию, в дом Вафуила, отца матери твоей, и возьми себе жену оттуда, из дочерей Лавана, брата матери твоей;
28:2
ἀναστὰς ανιστημι stand up; resurrect
ἀπόδραθι αποδιδρασκω into; for
τὴν ο the
Μεσοποταμίαν μεσοποταμια Mesopotamia
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Βαθουηλ βαθουηλ the
πατρὸς πατηρ father
τῆς ο the
μητρός μητηρ mother
σου σου of you; your
καὶ και and; even
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
ἐκεῖθεν εκειθεν from there
γυναῖκα γυνη woman; wife
ἐκ εκ from; out of
τῶν ο the
θυγατέρων θυγατηρ daughter
Λαβαν λαβαν the
ἀδελφοῦ αδελφος brother
τῆς ο the
μητρός μητηρ mother
σου σου of you; your
28:2
ק֥וּם qˌûm קום arise
לֵךְ֙ lēḵ הלך walk
פַּדֶּ֣נָֽה paddˈenˈā פַּדָּן [paddan], field?
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
בֵּ֥יתָה bˌêṯā בַּיִת house
בְתוּאֵ֖ל vᵊṯûʔˌēl בְּתוּאֵל [father of Laban]
אֲבִ֣י ʔᵃvˈî אָב father
אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother
וְ wᵊ וְ and
קַח־ qaḥ- לקח take
לְךָ֤ lᵊḵˈā לְ to
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
מִ mi מִן from
בְּנֹ֥ות bbᵊnˌôṯ בַּת daughter
לָבָ֖ן lāvˌān לָבָן Laban
אֲחִ֥י ʔᵃḥˌî אָח brother
אִמֶּֽךָ׃ ʔimmˈeḵā אֵם mother
28:2. sed vade et proficiscere in Mesopotamiam Syriae ad domum Bathuel patrem matris tuae et accipe tibi inde uxorem de filiabus Laban avunculi tui
But go, and take a journey to Mesopotamia of Syria, to the house of Bathuel thy mother's father, and take thee a wife thence of the daughters of Laban thy uncle.
28:2. But go, and journey to Mesopotamia of Syria, to the house of Bethuel, your mother’s father, and there accept for yourself a wife from the daughters of Laban, your maternal uncle.
28:2. Arise, go to Padanaram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: На вопрос: почему Иаков после стольких благословений убегает из родительского дома, лишенный всего необходимого, блаженный Феодорит отвечает: «В сих мнимых бедствованиях явственно открывается Божия попечительность… Иаков для того и бежит и идет один, чтобы, возвратившись с великим именем, и самому увидеть, каково промышление Бога всяческих, и других научить сему. Попечительность же Свою об Иакове Бог немедленно обнаружил явлением» (блаженный Феодорит, отв. на вопр. 85; ср. Иоанн Златоуст, с. 574). Страна, куда имеет идти Иаков, в рассказе об отправлении туда Елиезера названная просто родиной Авраама (24:4, 7), теперь Исааком называется прямо Месопотамией (евр. Падан-Арам): страна эта сделалась теперь более известной патриархальному семейству, почему Иаков совершает путешествие один. Наставление Исаака, чтобы Иаков взял себе жену из дочерей Лавана, дается им не без влияния Ревекки (27:46) и по примеру Авраама 24:3–4) и во всяком случае свидетельствует о том, что Исаак хорошо понимает, что чистота крови патриархальной семьи требуется сущностью теократического закона.
Adam Clarke: Commentary on the Bible - 1831
28:2: Go to Padan-aram - This mission, in its spirit and design, is nearly the same as that in Genesis 24 (note). There have been several ingenious conjectures concerning the retinue which Jacob had, or might have had, for his journey; and by some he has been supposed to have been well attended. Of this nothing is mentioned here, and the reverse seems to be intimated elsewhere. It appears, from Gen 28:11, that he lodged in the open air, with a stone for his pillow; and from Gen 32:10, that he went on foot with his staff in his hand; nor is there even the most indirect mention of any attendants, nor is it probable there were any. He no doubt took provisions with him sufficient to carry him to the nearest encampment or village on the way, where he would naturally recruit his bread and water to carry him to the next stage, and so on. The oil that he poured on the pillar might be a little of that which he had brought for his own use, and can be no rational argument of his having a stock of provisions, servants, camels, etc., for which it has been gravely brought. He had God alone with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:2: Arise: Hos 12:12
Padanaram: Gen 28:5, Gen 22:20-23, Gen 24:10, Gen 24:15-24, Gen 25:20, Gen 29:1, Gen 31:18, Gen 32:10, Gen 35:9, Gen 46:15
Laban: Gen 24:29, Gen 24:50
John Gill
28:2 Arise, go to Padanaram,.... Of this place; see Gill on Gen 25:20; either he is bid to go directly, in haste and alone; perhaps by this time Rebekah had given Isaac some hint of the ill design of Esau against him, which made Isaac the more urgent upon him to be gone, as well as it was high time he had took to himself a wife:
to the house of Bethuel thy mother's father; who though now dead in all probability, yet the house and family went by his name:
and take thee a wife from thence of the daughters of Laban thy mother's brother: who had daughters unmarried, of which no doubt Isaac and Rebekah had knowledge, a correspondence being kept up between the two families, though at a great distance.
28:328:3: Եւ Աստուած իմ օրհնեսցէ՛ զքեզ, եւ աճեցուսցէ՛ զքեզ, եւ բազմացուսցէ՛ զքեզ, եւ եղիցես ՚ի ժողովս ազգաց։
3 Իմ Աստուածը թող օրհնի քեզ, աճեցնի քեզ, բազմացնի քեզ, բազում ժողովուրդների նախահայր լինես: Նա քեզ եւ քեզնից յետոյ գալիք քո սերունդներին թող տայ իմ հայր Աբրահամի օրհնութիւնը,
3 Ու Ամենակարող Աստուածը քեզ օրհնէ ու քեզ աճեցնէ եւ քեզ շատցնէ ու շատ ժողովուրդներու հայր ըլլաս։
Եւ Աստուած [365]իմ օրհնեսցէ զքեզ, եւ աճեցուսցէ զքեզ եւ բազմացուսցէ զքեզ, եւ եղիցես ի ժողովս ազգաց:

28:3: Եւ Աստուած իմ օրհնեսցէ՛ զքեզ, եւ աճեցուսցէ՛ զքեզ, եւ բազմացուսցէ՛ զքեզ, եւ եղիցես ՚ի ժողովս ազգաց։
3 Իմ Աստուածը թող օրհնի քեզ, աճեցնի քեզ, բազմացնի քեզ, բազում ժողովուրդների նախահայր լինես: Նա քեզ եւ քեզնից յետոյ գալիք քո սերունդներին թող տայ իմ հայր Աբրահամի օրհնութիւնը,
3 Ու Ամենակարող Աստուածը քեզ օրհնէ ու քեզ աճեցնէ եւ քեզ շատցնէ ու շատ ժողովուրդներու հայր ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
28:33: Бог же Всемогущий да благословит тебя, да расплодит тебя и да размножит тебя, и да будет от тебя множество народов,
28:3 ὁ ο the δὲ δε though; while θεός θεος God μου μου of me; mine εὐλογήσαι ευλογεω commend; acclaim σε σε.1 you καὶ και and; even αὐξήσαι αυξανω grow; increase σε σε.1 you καὶ και and; even πληθύναι πληθυνω multiply σε σε.1 you καὶ και and; even ἔσῃ ειμι be εἰς εις into; for συναγωγὰς συναγωγη gathering ἐθνῶν εθνος nation; caste
28:3 וְ wᵊ וְ and אֵ֤ל ʔˈēl אֵל god שַׁדַּי֙ šaddˌay שַׁדַּי Almighty יְבָרֵ֣ךְ yᵊvārˈēḵ ברך bless אֹֽתְךָ֔ ʔˈōṯᵊḵˈā אֵת [object marker] וְ wᵊ וְ and יַפְרְךָ֖ yafrᵊḵˌā פרה be fertile וְ wᵊ וְ and יַרְבֶּ֑ךָ yarbˈeḵā רבה be many וְ wᵊ וְ and הָיִ֖יתָ hāyˌîṯā היה be לִ li לְ to קְהַ֥ל qᵊhˌal קָהָל assembly עַמִּֽים׃ ʕammˈîm עַם people
28:3. Deus autem omnipotens benedicat tibi et crescere te faciat atque multiplicet ut sis in turbas populorumAnd God almighty bless thee, and make thee to increase, and multiply thee: that thou mayst be a multitude of people.
3. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a company of peoples;
28:3. And may God almighty bless you, and may he cause you to increase and also to multiply, so that you may be influential among the people.
28:3. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;
And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people:

3: Бог же Всемогущий да благословит тебя, да расплодит тебя и да размножит тебя, и да будет от тебя множество народов,
28:3
ο the
δὲ δε though; while
θεός θεος God
μου μου of me; mine
εὐλογήσαι ευλογεω commend; acclaim
σε σε.1 you
καὶ και and; even
αὐξήσαι αυξανω grow; increase
σε σε.1 you
καὶ και and; even
πληθύναι πληθυνω multiply
σε σε.1 you
καὶ και and; even
ἔσῃ ειμι be
εἰς εις into; for
συναγωγὰς συναγωγη gathering
ἐθνῶν εθνος nation; caste
28:3
וְ wᵊ וְ and
אֵ֤ל ʔˈēl אֵל god
שַׁדַּי֙ šaddˌay שַׁדַּי Almighty
יְבָרֵ֣ךְ yᵊvārˈēḵ ברך bless
אֹֽתְךָ֔ ʔˈōṯᵊḵˈā אֵת [object marker]
וְ wᵊ וְ and
יַפְרְךָ֖ yafrᵊḵˌā פרה be fertile
וְ wᵊ וְ and
יַרְבֶּ֑ךָ yarbˈeḵā רבה be many
וְ wᵊ וְ and
הָיִ֖יתָ hāyˌîṯā היה be
לִ li לְ to
קְהַ֥ל qᵊhˌal קָהָל assembly
עַמִּֽים׃ ʕammˈîm עַם people
28:3. Deus autem omnipotens benedicat tibi et crescere te faciat atque multiplicet ut sis in turbas populorum
And God almighty bless thee, and make thee to increase, and multiply thee: that thou mayst be a multitude of people.
28:3. And may God almighty bless you, and may he cause you to increase and also to multiply, so that you may be influential among the people.
28:3. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Как Бог, возвещая Аврааму рождение от него сына и происхождение многочисленного потомства, называет Себя Богом всемогущим, El-Schaddai (17:1), так этим же именем Ел-Шаддай называет Бога и Исаак при обещании Иакову потомства и передаче ему всех благ Авраамова наследия. Слав, «в собрание языков» (LXX: eiV sunagwgaV eqnwn) точнее и сильнее, чем в русск. перев., передает Евр выражение zehal-ammim, церковь народов.
Adam Clarke: Commentary on the Bible - 1831
28:3: That thou mayest be a multitude of people - לקהל עמים likhal ammim. There is something very remarkable in the original words: they signify literally for an assembly, congregation, or church of peoples; referring no doubt to the Jewish Church in the wilderness, but more particularly to the Christian Church, composed of every kindred, and nation, and people, and tongue. This is one essential part of the blessing of Abraham. See Gen 28:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:3: God: Gen 17:1-6, Gen 22:17, Gen 22:18, Gen 35:11, Gen 43:14, Gen 48:3; Exo 6:3; Psa 127:1; Co2 6:18; Rev 21:22
and make: Gen 1:28, Gen 9:1, Gen 13:16, Gen 24:60, Gen 41:52; Psa 127:3-5, Psa 128:1-6
a multitude: Heb. an assembly
John Gill
28:3 And God Almighty bless thee,.... This is not a new blessing, distinct from that in Gen 28:1, but the same; there it is expressed in general, here the particulars of it are given; and by which it appears, that Isaac's blessing Jacob was a prayer, wishing a blessing from God upon him, and was the prayer of faith, delivered out under the spirit of prophecy; and they are blessed indeed that are blessed of God, and they must needs be blessed who are blessed by the Almighty; for what is it he cannot do or give? The Targum of Jonathan adds,"with much riches;''but no doubt all kind of blessings are included, both temporal and spiritual:
and make thee fruitful, and multiply thee; with a numerous offspring:
that thou mayest be a multitude of people; or an "assembly" or "congregation" (g) of them; which may all unite in one body and make one nation, as the twelve tribes descending from Jacob did.
(g) "in Coetum", Pagninus, Montanus, &c.
John Wesley
28:3 Two great promises Abraham was blessed with, and Isaac here entails them both upon Jacob. The promise of heirs, God make thee fruitful and multiply thee. Through his loins that people should descend from Abraham which should be numerous as the stars of heaven. Through his loins should descend from Abraham that person in whom all the families of the earth should be blessed. The promise of an inheritance for those heirs, Gen 28:4. That thou mayest inherit the land of thy sojournings - (So the Hebrew) Canaan was hereby entailed upon the seed of Jacob, exclusive of the seed of Esau. Isaac was now sending Jacob away into a distant country to settle there for some time; and lest this should look like disinheriting him, he here confirms the settlement of it upon him. This promise looks as high as heaven, of which Canaan was a type. That was the better country which Jacob, with the other patriarchs, had in his eye when he confessed himself a stranger and pilgrim on the earth, Heb 11:16.
28:428:4: Եւ տացէ քեզ զօրհնութիւնն Աբրաամու հօր իմոյ, քե՛զ եւ զաւակի քում յետ քո. ժառանգել քեզ զերկիր պանդխտութեան քոյ՝ զոր ե՛տ Աստուած Աբրաամու։
4 որպէսզի ժառանգես քո պանդխտութեան երկիրը, որ Աստուած տուել էր Աբրահամին»:
4 Եւ քեզի Աբրահամին օրհնութիւնը տայ, քեզի ու քեզի հետ քու սերունդիդ. որպէս զի ժառանգես քու պանդխտացած երկիրդ, որ Աստուած Աբրահամին տուաւ»։
Եւ տացէ քեզ զօրհնութիւնն Աբրահամու [366]հօր իմոյ``, քեզ եւ զաւակի քում յետ քո, ժառանգել քեզ զերկիր պանդխտութեան քո` զոր ետ Աստուած Աբրահամու:

28:4: Եւ տացէ քեզ զօրհնութիւնն Աբրաամու հօր իմոյ, քե՛զ եւ զաւակի քում յետ քո. ժառանգել քեզ զերկիր պանդխտութեան քոյ՝ զոր ե՛տ Աստուած Աբրաամու։
4 որպէսզի ժառանգես քո պանդխտութեան երկիրը, որ Աստուած տուել էր Աբրահամին»:
4 Եւ քեզի Աբրահամին օրհնութիւնը տայ, քեզի ու քեզի հետ քու սերունդիդ. որպէս զի ժառանգես քու պանդխտացած երկիրդ, որ Աստուած Աբրահամին տուաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
28:44: и да даст тебе благословение Авраама, тебе и потомству твоему с тобою, чтобы тебе наследовать землю странствования твоего, которую Бог дал Аврааму!
28:4 καὶ και and; even δῴη διδωμι give; deposit σοι σοι you τὴν ο the εὐλογίαν ευλογια commendation; acclamation Αβρααμ αβρααμ Abraam; Avraam τοῦ ο the πατρός πατηρ father μου μου of me; mine σοὶ σοι you καὶ και and; even τῷ ο the σπέρματί σπερμα seed σου σου of you; your μετὰ μετα with; amid σέ σε.1 you κληρονομῆσαι κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land τῆς ο the παροικήσεώς παροικησις of you; your ἣν ος who; what ἔδωκεν διδωμι give; deposit ὁ ο the θεὸς θεος God τῷ ο the Αβρααμ αβρααμ Abraam; Avraam
28:4 וְ wᵊ וְ and יִֽתֶּן־ yˈitten- נתן give לְךָ֙ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] בִּרְכַּ֣ת birkˈaṯ בְּרָכָה blessing אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham לְךָ֖ lᵊḵˌā לְ to וּ û וְ and לְ lᵊ לְ to זַרְעֲךָ֣ zarʕᵃḵˈā זֶרַע seed אִתָּ֑ךְ ʔittˈāḵ אֵת together with לְ lᵊ לְ to רִשְׁתְּךָ֙ rištᵊḵˌā ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מְגֻרֶ֔יךָ mᵊḡurˈeʸḵā מְגוּרִים neighbourhood אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥ן nāṯˌan נתן give אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לְ lᵊ לְ to אַבְרָהָֽם׃ ʔavrāhˈām אַבְרָהָם Abraham
28:4. et det tibi benedictiones Abraham et semini tuo post te ut possideas terram peregrinationis tuae quam pollicitus est avo tuoAnd give the blessings of Abrabam to thee, and to thy seed after thee: that thou mayst possess the land of thy sojournment, which he promised to thy grandfather.
4. and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land of thy sojournings, which God gave unto Abraham.
28:4. And may he give the blessings of Abraham to you, and to your offspring after you, so that you may possess the land of your sojourning, which he promised to your grandfather.”
28:4. And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.
And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham:

4: и да даст тебе благословение Авраама, тебе и потомству твоему с тобою, чтобы тебе наследовать землю странствования твоего, которую Бог дал Аврааму!
28:4
καὶ και and; even
δῴη διδωμι give; deposit
σοι σοι you
τὴν ο the
εὐλογίαν ευλογια commendation; acclamation
Αβρααμ αβρααμ Abraam; Avraam
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
σοὶ σοι you
καὶ και and; even
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
μετὰ μετα with; amid
σέ σε.1 you
κληρονομῆσαι κληρονομεω inherit; heir
τὴν ο the
γῆν γη earth; land
τῆς ο the
παροικήσεώς παροικησις of you; your
ἣν ος who; what
ἔδωκεν διδωμι give; deposit
ο the
θεὸς θεος God
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
28:4
וְ wᵊ וְ and
יִֽתֶּן־ yˈitten- נתן give
לְךָ֙ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
בִּרְכַּ֣ת birkˈaṯ בְּרָכָה blessing
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
לְךָ֖ lᵊḵˌā לְ to
וּ û וְ and
לְ lᵊ לְ to
זַרְעֲךָ֣ zarʕᵃḵˈā זֶרַע seed
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
לְ lᵊ לְ to
רִשְׁתְּךָ֙ rištᵊḵˌā ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מְגֻרֶ֔יךָ mᵊḡurˈeʸḵā מְגוּרִים neighbourhood
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥ן nāṯˌan נתן give
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לְ lᵊ לְ to
אַבְרָהָֽם׃ ʔavrāhˈām אַבְרָהָם Abraham
28:4. et det tibi benedictiones Abraham et semini tuo post te ut possideas terram peregrinationis tuae quam pollicitus est avo tuo
And give the blessings of Abrabam to thee, and to thy seed after thee: that thou mayst possess the land of thy sojournment, which he promised to thy grandfather.
28:4. And may he give the blessings of Abraham to you, and to your offspring after you, so that you may possess the land of your sojourning, which he promised to your grandfather.”
28:4. And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:4: Give thee the blessing of Abraham - May he confirm the inheritance with all its attendant blessings to thee, to the exclusion of Esau; as he did to me, to the exclusion of Ishmael. But, according to St. Paul, much more than this is certainly intended here, for it appears, from Gal 3:6-14, that the blessing of Abraham, which is to come upon the Gentiles through Jesus Christ, comprises the whole doctrine of justification by faith, and its attendant privileges, viz., redemption from the curse of the law, remission of sins, and the promise of the Holy Spirit, including the constitution and establishment of the Christian Church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:4: the blessing: Gen 12:1-3, Gen 12:7, Gen 15:5-7, Gen 17:6-8, Gen 22:17, Gen 22:18; Psa 72:17; Rom 4:7, Rom 4:8; Gal 3:8, Gal 3:14; Eph 1:3
wherein thou art a stranger: Heb. of thy sojournings, Gen 17:8
which: Gen 12:7, Gen 13:14-17, Gen 15:18-21; Psa 39:12, Psa 105:6-12; Heb 11:9-13
Geneva 1599
28:4 And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a (b) stranger, which God gave unto Abraham.
(b) The godly fathers were continually reminded that they were but strangers in this world: so that they would lift up their eyes to the heavens where they have a certain dwelling.
John Gill
28:4 And give thee the blessing of Abraham, to thee, and to thy seed with thee,.... Which was promised to Abraham, and was entailed upon Isaac and his seed, and now upon Jacob and his seed, which follows:
that thou mayest inherit the land wherein thou art a stranger, which God gave to Abraham; the land of Canaan, which was given to Abraham by promise, but not in possession; he was a sojourner and stranger in it, and so Isaac had been all his days, and now Jacob, who through the blessing was become heir of it; but as yet neither he nor his posterity must enjoy it, but be strangers and sojourners in it, for the exercise of faith, and for the leading of their minds off of all earthly enjoyments, to the better and heavenly country God has provided for his people; see Heb 11:9.
28:528:5: Եւ արձակեաց Իսահակ զՅակոբ, եւ գնաց ՚ի Միջագետս Ասորւոց առ Լաբան որդի Բաթուելի Ասորւոյ, եղբայր Ռեբեկայ, մօր Յակոբայ եւ Եսաւայ[242]։ [242] Ոմանք. Եղբօր Ռեբեկայ, մօր յա՛՛։
5 Իսահակը ճանապարհ դրեց Յակոբին, եւ սա գնաց Ասորիների Միջագետք, ասորի Բաթուէլի որդի Լաբանի մօտ, որը Ռեբեկայի՝ Յակոբի ու Եսաւի մօր եղբայրն էր:
5 Իսահակ ղրկեց Յակոբը եւ անիկա գնաց դէպի Միջագետք Ասորի Բաթուէլի որդիին Լաբանին, որ Յակոբին ու Եսաւին մօրը Ռեբեկային եղբայրն էր։
Եւ արձակեաց Իսահակ զՅակոբ, եւ գնաց ի Միջագետս Ասորւոց առ Լաբան որդի Բաթուելի Ասորւոյ, եղբայր Ռեբեկայ, մօր Յակոբայ եւ Եսաւայ:

28:5: Եւ արձակեաց Իսահակ զՅակոբ, եւ գնաց ՚ի Միջագետս Ասորւոց առ Լաբան որդի Բաթուելի Ասորւոյ, եղբայր Ռեբեկայ, մօր Յակոբայ եւ Եսաւայ[242]։
[242] Ոմանք. Եղբօր Ռեբեկայ, մօր յա՛՛։
5 Իսահակը ճանապարհ դրեց Յակոբին, եւ սա գնաց Ասորիների Միջագետք, ասորի Բաթուէլի որդի Լաբանի մօտ, որը Ռեբեկայի՝ Յակոբի ու Եսաւի մօր եղբայրն էր:
5 Իսահակ ղրկեց Յակոբը եւ անիկա գնաց դէպի Միջագետք Ասորի Բաթուէլի որդիին Լաբանին, որ Յակոբին ու Եսաւին մօրը Ռեբեկային եղբայրն էր։
zohrab-1805▾ eastern-1994▾ western am▾
28:55: И отпустил Исаак Иакова, и он пошел в Месопотамию к Лавану, сыну Вафуила Арамеянина, к брату Ревекки, матери Иакова и Исава.
28:5 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ισαακ ισαακ Isaak τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for τὴν ο the Μεσοποταμίαν μεσοποταμια Mesopotamia πρὸς προς to; toward Λαβαν λαβαν the υἱὸν υιος son Βαθουηλ βαθουηλ the Σύρου συρος Syros; Siros ἀδελφὸν αδελφος brother δὲ δε though; while Ρεβεκκας ρεβεκκα Rebecca τῆς ο the μητρὸς μητηρ mother Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ησαυ ησαυ Ēsau; Isav
28:5 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk פַּדֶּ֣נָֽה paddˈenˈā פַּדָּן [paddan], field? אֲרָ֑ם ʔᵃrˈām אֲרָם Aram אֶל־ ʔel- אֶל to לָבָ֤ן lāvˈān לָבָן Laban בֶּן־ ben- בֵּן son בְּתוּאֵל֙ bᵊṯûʔˌēl בְּתוּאֵל [father of Laban] הָֽ hˈā הַ the אֲרַמִּ֔י ʔᵃrammˈî אֲרַמִּי Aramean אֲחִ֣י ʔᵃḥˈî אָח brother רִבְקָ֔ה rivqˈā רִבְקָה Rebekah אֵ֥ם ʔˌēm אֵם mother יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob וְ wᵊ וְ and עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
28:5. cumque dimisisset eum Isaac profectus venit in Mesopotamiam Syriae ad Laban filium Bathuel Syri fratrem Rebeccae matris suaeAnd when Isaac had sent him away, he took his journey and went to Mesopotamia of Syria to Laban the son of Bathuel the Syrian, brother to Rebecca his mother.
5. And Isaac sent away Jacob: and he went to Paddan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.
28:5. And when Isaac had dismissed him, setting out, he went to Mesopotamia of Syria, to Laban, the son of Bethuel, the Syrian, the brother to Rebekah, his mother.
28:5. And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.
And Isaac sent away Jacob: and he went to Padan- aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob' s and Esau' s mother:

5: И отпустил Исаак Иакова, и он пошел в Месопотамию к Лавану, сыну Вафуила Арамеянина, к брату Ревекки, матери Иакова и Исава.
28:5
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ισαακ ισαακ Isaak
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
τὴν ο the
Μεσοποταμίαν μεσοποταμια Mesopotamia
πρὸς προς to; toward
Λαβαν λαβαν the
υἱὸν υιος son
Βαθουηλ βαθουηλ the
Σύρου συρος Syros; Siros
ἀδελφὸν αδελφος brother
δὲ δε though; while
Ρεβεκκας ρεβεκκα Rebecca
τῆς ο the
μητρὸς μητηρ mother
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ησαυ ησαυ Ēsau; Isav
28:5
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
פַּדֶּ֣נָֽה paddˈenˈā פַּדָּן [paddan], field?
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
אֶל־ ʔel- אֶל to
לָבָ֤ן lāvˈān לָבָן Laban
בֶּן־ ben- בֵּן son
בְּתוּאֵל֙ bᵊṯûʔˌēl בְּתוּאֵל [father of Laban]
הָֽ hˈā הַ the
אֲרַמִּ֔י ʔᵃrammˈî אֲרַמִּי Aramean
אֲחִ֣י ʔᵃḥˈî אָח brother
רִבְקָ֔ה rivqˈā רִבְקָה Rebekah
אֵ֥ם ʔˌēm אֵם mother
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
וְ wᵊ וְ and
עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
28:5. cumque dimisisset eum Isaac profectus venit in Mesopotamiam Syriae ad Laban filium Bathuel Syri fratrem Rebeccae matris suae
And when Isaac had sent him away, he took his journey and went to Mesopotamia of Syria to Laban the son of Bathuel the Syrian, brother to Rebecca his mother.
28:5. And when Isaac had dismissed him, setting out, he went to Mesopotamia of Syria, to Laban, the son of Bethuel, the Syrian, the brother to Rebekah, his mother.
28:5. And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Излишнее, по-видимому, определение Ревекки, как «матери Исава и Иакова», имеет, по еврейским толкователям, тот смысл, что Ревекка обоим сыновьям завещала жениться на родственницах, но только Иаков следует наставлению матери, а затем, по подражанию ему, Исав женился (в 3-й уже раз) на родственнице — дочери Измаила.
Adam Clarke: Commentary on the Bible - 1831
28:5: Bethuel the Syrian - Literally the Aramean, so called, not because he was of the race of Aram the son of Shem, but because he dwelt in that country which had been formerly possessed by the descendants of Aram.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:5: sent away Jacob: Whoever observes Jacob's life, after he had surreptitiously obtained his father's blessing, will perceive that he enjoyed very little worldly felicity. His brother purposed to murder him, to avoid which he was forced to flee from his father's house; his uncle Laban deceived him, as he had deceived his father, and treated him with great rigour; after a servitude of 21 years, he was obliged to leave him in a clandestine manner, not without danger of being brought back, or murdered by his enraged brother; no sooner were these fears over, than he experienced the baseness of his son Reuben, in defiling his bed; he had next to bewail the treachery and cruelty of Simeon and Levi toward the Shechemites; then he had to feel the loss of his beloved wife; he was next imposed upon by his own sons, and had to lament the supposed untimely end of Joseph; and to complete all, he was forced by famine to go into Egypt, and there died, in a strange land. So just, wonderful, and instructive are all the ways of Providence!
Padanaram: Gen 28:2
John Gill
28:5 And Isaac sent away Jacob,.... From Beersheba; not in anger, or in a dishonourable way, but took his leave of him no doubt in an affectionate manner; as it is clear he went with his blessing, and had his good wishes for a prosperous journey:
and he went to Padanaram; which from Beersheba, according to some (h), was four hundred and eighty miles:
unto Laban, son of Bethuel the Syrian; some versions make Laban to be the Syrian, others Bethuel; it is a matter of no great moment which is here so called, since they were both called Syrians, see Gen 25:20,
the brother of Rebekah; this refers to Laban, for Bethuel was her father:
Jacob's and Esau's mother; Jacob is set first, not only as being most beloved by his mother, but as now having the birthright and the blessing.
(h) Bunting's Travels, p. 72.
John Wesley
28:5 Rebekah is here called Jacob's and Esau's mother - Jacob is named first, not only because he had always been his mother's darling, but because he was now made his father's heir, and Esau was postponed.
28:628:6: Եւ իբրեւ ետես Եսաւ եթէ օրհնեաց Իսահակ զՅակոբ, եւ գնաց ՚ի Միջագետս Ասորւոց առնուլ իւր անտի կին. եւ յօրհնելն զնա պատուիրեա՛ց եւ ասէ. Մի՛ առնուցուս կին ՚ի դստերաց աստի Քանանացւոց։
6 Երբ Եսաւը տեսաւ, թէ Իսահակն օրհնեց Յակոբին, եւ սա գնաց Ասորիների Միջագետք, որ այնտեղից կին առնի, ինչպէս հայրը Յակոբին օրհնելիս պատուիրել էր ու ասել, թէ՝ «Քանանացիների դուստրերից կին չառնես»,
6 Եսաւ տեսնելով, որ Իսահակ օրհնեց Յակոբը ու ղրկեց զանիկա դէպի Միջագետք, անկէ իրեն կին առնելու համար եւ զանիկա օրհնած ատենը պատուիրեց անոր ըսելով. «Քանանի աղջիկներէն կին մի՛ առներ»
Եւ իբրեւ ետես Եսաւ եթէ օրհնեաց Իսահակ զՅակոբ, եւ [367]գնաց ի Միջագետս Ասորւոց առնուլ իւր անտի կին, եւ յօրհնելն զնա պատուիրեաց եւ ասէ. Մի՛ առնուցուս կին ի դստերաց աստի Քանանացւոց:

28:6: Եւ իբրեւ ետես Եսաւ եթէ օրհնեաց Իսահակ զՅակոբ, եւ գնաց ՚ի Միջագետս Ասորւոց առնուլ իւր անտի կին. եւ յօրհնելն զնա պատուիրեա՛ց եւ ասէ. Մի՛ առնուցուս կին ՚ի դստերաց աստի Քանանացւոց։
6 Երբ Եսաւը տեսաւ, թէ Իսահակն օրհնեց Յակոբին, եւ սա գնաց Ասորիների Միջագետք, որ այնտեղից կին առնի, ինչպէս հայրը Յակոբին օրհնելիս պատուիրել էր ու ասել, թէ՝ «Քանանացիների դուստրերից կին չառնես»,
6 Եսաւ տեսնելով, որ Իսահակ օրհնեց Յակոբը ու ղրկեց զանիկա դէպի Միջագետք, անկէ իրեն կին առնելու համար եւ զանիկա օրհնած ատենը պատուիրեց անոր ըսելով. «Քանանի աղջիկներէն կին մի՛ առներ»
zohrab-1805▾ eastern-1994▾ western am▾
28:66: Исав увидел, что Исаак благословил Иакова и благословляя послал его в Месопотамию, взять себе жену оттуда, и заповедал ему, сказав: не бери жены из дочерей Ханаанских;
28:6 εἶδεν ειδω realize; have idea δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ὅτι οτι since; that εὐλόγησεν ευλογεω commend; acclaim Ισαακ ισαακ Isaak τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἀπῴχετο αποιχομαι into; for τὴν ο the Μεσοποταμίαν μεσοποταμια Mesopotamia Συρίας συρια Syria; Siria λαβεῖν λαμβανω take; get ἑαυτῷ εαυτου of himself; his own ἐκεῖθεν εκειθεν from there γυναῖκα γυνη woman; wife ἐν εν in τῷ ο the εὐλογεῖν ευλογεω commend; acclaim αὐτὸν αυτος he; him καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him λέγων λεγω tell; declare οὐ ου not λήμψῃ λαμβανω take; get γυναῖκα γυνη woman; wife ἀπὸ απο from; away τῶν ο the θυγατέρων θυγατηρ daughter Χανααν χανααν Chanaan; Khanaan
28:6 וַ wa וְ and יַּ֣רְא yyˈar ראה see עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau כִּֽי־ kˈî- כִּי that בֵרַ֣ךְ vērˈaḵ ברך bless יִצְחָק֮ yiṣḥāq יִצְחָק Isaac אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹב֒ yaʕᵃqˌōv יַעֲקֹב Jacob וְ wᵊ וְ and שִׁלַּ֤ח šillˈaḥ שׁלח send אֹתֹו֙ ʔōṯˌô אֵת [object marker] פַּדֶּ֣נָֽה paddˈenˈā פַּדָּן [paddan], field? אֲרָ֔ם ʔᵃrˈām אֲרָם Aram לָ lā לְ to קַֽחַת־ qˈaḥaṯ- לקח take לֹ֥ו lˌô לְ to מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman בְּ bᵊ בְּ in בָרֲכֹ֣ו vārᵃḵˈô ברך bless אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יְצַ֤ו yᵊṣˈaw צוה command עָלָיו֙ ʕālāʸw עַל upon לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹֽא־ lˈō- לֹא not תִקַּ֥ח ṯiqqˌaḥ לקח take אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman מִ mi מִן from בְּנֹ֥ות bbᵊnˌôṯ בַּת daughter כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
28:6. videns autem Esau quod benedixisset pater suus Iacob et misisset eum in Mesopotamiam Syriae ut inde uxorem duceret et quod post benedictionem praecepisset ei dicens non accipies coniugem de filiabus ChanaanAnd Esau seeing that his father had blessed Jacob, and had sent him into Mesopotamia of Syria, to marry a wife thence; and that after the blessing he had charged him, saying: Thou shalt not take a wife of the daughters of Chanaan:
6. Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;
28:6. But Esau, seeing that his father had blessed Jacob and had sent him into Mesopotamia of Syria, to take a wife from there, and that, after the blessing, he had instructed him, saying: ‘You shall not accept a wife from the daughters of Canaan,’
28:6. When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;
When Esau saw that Isaac had blessed Jacob, and sent him away to Padan- aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan:

6: Исав увидел, что Исаак благословил Иакова и благословляя послал его в Месопотамию, взять себе жену оттуда, и заповедал ему, сказав: не бери жены из дочерей Ханаанских;
28:6
εἶδεν ειδω realize; have idea
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
ὅτι οτι since; that
εὐλόγησεν ευλογεω commend; acclaim
Ισαακ ισαακ Isaak
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἀπῴχετο αποιχομαι into; for
τὴν ο the
Μεσοποταμίαν μεσοποταμια Mesopotamia
Συρίας συρια Syria; Siria
λαβεῖν λαμβανω take; get
ἑαυτῷ εαυτου of himself; his own
ἐκεῖθεν εκειθεν from there
γυναῖκα γυνη woman; wife
ἐν εν in
τῷ ο the
εὐλογεῖν ευλογεω commend; acclaim
αὐτὸν αυτος he; him
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
λέγων λεγω tell; declare
οὐ ου not
λήμψῃ λαμβανω take; get
γυναῖκα γυνη woman; wife
ἀπὸ απο from; away
τῶν ο the
θυγατέρων θυγατηρ daughter
Χανααν χανααν Chanaan; Khanaan
28:6
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau
כִּֽי־ kˈî- כִּי that
בֵרַ֣ךְ vērˈaḵ ברך bless
יִצְחָק֮ yiṣḥāq יִצְחָק Isaac
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹב֒ yaʕᵃqˌōv יַעֲקֹב Jacob
וְ wᵊ וְ and
שִׁלַּ֤ח šillˈaḥ שׁלח send
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
פַּדֶּ֣נָֽה paddˈenˈā פַּדָּן [paddan], field?
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
לָ לְ to
קַֽחַת־ qˈaḥaṯ- לקח take
לֹ֥ו lˌô לְ to
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
בְּ bᵊ בְּ in
בָרֲכֹ֣ו vārᵃḵˈô ברך bless
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
יְצַ֤ו yᵊṣˈaw צוה command
עָלָיו֙ ʕālāʸw עַל upon
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹֽא־ lˈō- לֹא not
תִקַּ֥ח ṯiqqˌaḥ לקח take
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
מִ mi מִן from
בְּנֹ֥ות bbᵊnˌôṯ בַּת daughter
כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
28:6. videns autem Esau quod benedixisset pater suus Iacob et misisset eum in Mesopotamiam Syriae ut inde uxorem duceret et quod post benedictionem praecepisset ei dicens non accipies coniugem de filiabus Chanaan
And Esau seeing that his father had blessed Jacob, and had sent him into Mesopotamia of Syria, to marry a wife thence; and that after the blessing he had charged him, saying: Thou shalt not take a wife of the daughters of Chanaan:
28:6. But Esau, seeing that his father had blessed Jacob and had sent him into Mesopotamia of Syria, to take a wife from there, and that, after the blessing, he had instructed him, saying: ‘You shall not accept a wife from the daughters of Canaan,’
28:6. When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Этот поступок Исава вытекал из желания загладить свою вину пред родителями: «и пошел… к Измаилу», т. е. в дом Измаила, так как сам Измаил тогда уже умер, (не менее как за 14: лет пред тем), почему, может быть, дочь его и называется здесь сестрою Наваиофа, первенца Измаилова (25:13); в 36:3: эта женщина названа Васемафой, а не Махалафой, как здесь. Эту разноплеменность (замечаемую и относительно других жен Измаила, ср. 26:34: и 36:3) еврейские комментаторы объясняли или действительной двуименностью данной женщины, или переименованием по какому-либо знаменательному случаю: то и другое у древних евреев, как известно, было в обычае.

О самом поступке Исава равв. Елиезер говорит: «Если бы он прежних жен отпустил от себя, то я сказал бы, что он правильно поступил, но так как говорится: «Он взял ее сверх жен своих», — то этим показывается, что струп следовал за струпом, боль за болью, терн за терном» (Beresch. г., s. 326).

Сон Иакова и Божие ему обетование.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan; 7 And that Jacob obeyed his father and his mother, and was gone to Padan-aram; 8 And Esau seeing that the daughters of Canaan pleased not Isaac his father; 9 Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.
This passage concerning Esau comes in in the midst of Jacob's story, either, 1. To show the influence of a good example. Esau, though the greater man, now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham. The elder children should give to the younger an example of tractableness and obedience; it is bad if they do not: but it is some alleviation if they take the example of it from them, as Esau here did from Jacob. Or, 2. To show the folly of an after-wit. Esau did well, but he did it when it was too late, He saw that the daughters of Canaan pleased not his father, and he might have seen that long ago if he had consulted his father's judgment as much as he did his palate. And how did he now mend the matter? Why, truly, so as to make bad worse. (1.) He married a daughter of Ishmael, the son of the bond-woman, who was cast out, and was not to inherit with Isaac and his seed, thus joining with a family which God had rejected, and seeking to strengthen his own pretensions by the aid of another pretender. (2.) He took a third wife, while, for aught that appears, his other two were neither dead nor divorced. (3.) He did it only to please his father, not to please God. Now that Jacob was sent into a far country Esau would be all in all at home, and he hoped so to humour his father as to prevail with him to make a new will, and entail the promise upon him, revoking the settlement lately made upon Jacob. And thus, [1.] He was wise when it was too late, like Israel that would venture when the decree had gone forth against them (Num. xiv. 40), and the foolish virgins, Matt. xxv. 11. [2.] He rested in a partial reformation, and thought, by pleasing his parents in one thing, to atone for all his other miscarriages. It is not said that when he saw how obedient Jacob was, and how willing to please his parents, he repented of his malicious design against him: no, it appeared afterwards that he persisted in that, and retained his malice. Note, Carnal hearts are apt to think themselves as good as they should be, because perhaps, in some one particular instance, they are not so bad as they have been. Thus Micah retains his idols, but thinks himself happy in having a Levite to be his priest, Judg. xvii. 13.
Albert Barnes: Notes on the Bible - 1834
28:6-9
Esau is induced, by the charge of his parents to Jacob, the compliance of the latter with their wishes, and by their obvious dislike to the daughters of Kenaan, to take Mahalath, a daughter of Ishmael, in addition to his former wives. "Went unto Ishmael;" that is, to the family or tribe of Ishmael, as Ishmael himself was now thirteen years dead. Esau's hunting and roving career had brought him into contact with this family, and we shall presently find him settled in a neighboring territory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:6: Esau: Gen 27:33
Thou: Gen 28:1
John Gill
28:6 And when Esau saw that Isaac had blessed Jacob,.... Had conferred the blessing before given, or had wished him a good journey; which perhaps may be all that Esau understood by it, and so was not so much offended with it:
and sent him away to Padanaram, to take him a wife from thence; which likewise might not be displeasing to him, partly as he understood it to be only on account of taking a wife, and not on account of his ill design upon him, which he might imagine his parents knew nothing of; and partly as he would now be out of the way, and he might find means the easier to ingratiate himself into his father's favour, and get him to revoke the blessing, and settle the inheritance upon him:
and that as he blessed him, he gave him a charge, saying, thou shalt not take a wife of the daughters of Canaan; or of the Canaanites, of any of the tribes or nations that belonged to that people, whether Hittites or others.
John Wesley
28:6 This passage comes in, in the midst of Jacob's story, to shew the influence of a good example. Esau now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham.
Robert Jamieson, A. R. Fausset and David Brown
28:6 when Esau saw that Isaac had blessed Jacob, &c.--Desirous to humor his parents and, if possible, get the last will revoked, he became wise when too late (see Mt 25:10), and hoped by gratifying his parents in one thing to atone for all his former delinquencies. But he only made bad worse, and though he did not marry a "wife of the daughters of Canaan," he married into a family which God had rejected. It showed a partial reformation, but no repentance, for he gave no proofs of abating his vindictive purposes against his brother, nor cherishing that pious spirit that would have gratified his father--he was like Micah (see Judg 17:13).
28:728:7: Եւ ունկնդի՛ր եղեւ Յակոբ հօր եւ մօր իւրում. եւ գնաց ՚ի Միջագետս Ասորւոց։
7 Յակոբն էլ անսալով իր հօր ու մօր խօսքերին՝ գնացել էր Ասորիների Միջագետք,
7 Եւ Յակոբ հնազանդեցաւ իր հօրը ու մօրը ու Միջագետք գնաց։
Եւ ունկնդիր եղեւ Յակոբ հօր եւ մօր իւրում, եւ գնաց ի Միջագետս Ասորւոց:

28:7: Եւ ունկնդի՛ր եղեւ Յակոբ հօր եւ մօր իւրում. եւ գնաց ՚ի Միջագետս Ասորւոց։
7 Յակոբն էլ անսալով իր հօր ու մօր խօսքերին՝ գնացել էր Ասորիների Միջագետք,
7 Եւ Յակոբ հնազանդեցաւ իր հօրը ու մօրը ու Միջագետք գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
28:77: и что Иаков послушался отца своего и матери своей и пошел в Месопотамию.
28:7 καὶ και and; even ἤκουσεν ακουω hear Ιακωβ ιακωβ Iakōb; Iakov τοῦ ο the πατρὸς πατηρ father καὶ και and; even τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for τὴν ο the Μεσοποταμίαν μεσοποταμια Mesopotamia Συρίας συρια Syria; Siria
28:7 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to אָבִ֖יו ʔāvˌiʸw אָב father וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk פַּדֶּ֥נָֽה paddˌenˈā פַּדָּן [paddan], field? אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
28:7. quodque oboediens Iacob parentibus isset in SyriamAnd that Jacob obeying his parents was gone into Syria:
7. and that Jacob obeyed his father and his mother, and was gone to Paddan-aram:
28:7. and that Jacob, obeying his parents, had gone into Syria,
28:7. And that Jacob obeyed his father and his mother, and was gone to Padanaram;
And that Jacob obeyed his father and his mother, and was gone to Padan- aram:

7: и что Иаков послушался отца своего и матери своей и пошел в Месопотамию.
28:7
καὶ και and; even
ἤκουσεν ακουω hear
Ιακωβ ιακωβ Iakōb; Iakov
τοῦ ο the
πατρὸς πατηρ father
καὶ και and; even
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
τὴν ο the
Μεσοποταμίαν μεσοποταμια Mesopotamia
Συρίας συρια Syria; Siria
28:7
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
אָבִ֖יו ʔāvˌiʸw אָב father
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אִמֹּ֑ו ʔimmˈô אֵם mother
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
פַּדֶּ֥נָֽה paddˌenˈā פַּדָּן [paddan], field?
אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
28:7. quodque oboediens Iacob parentibus isset in Syriam
And that Jacob obeying his parents was gone into Syria:
28:7. and that Jacob, obeying his parents, had gone into Syria,
28:7. And that Jacob obeyed his father and his mother, and was gone to Padanaram;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:7: Gen 27:43; Exo 20:12; Lev 19:3; Pro 1:8, Pro 30:17; Eph 6:1, Eph 6:3; Col 3:20
John Gill
28:7 And that Jacob obeyed his father and his mother,.... As it became him, and as it becomes all children to be obedient to their parents in all things lawful they command them; and it would have been well if Esau had been obedient to them also in a like case, the case of his marriage:
and was gone to Padanaram; as they had enjoined him, to take a wife from thence.
28:828:8: Եւ ետե՛ս Եսաւ եթէ չա՛ր թուին դստերք Քանանացւոցն առաջի Սահակայ հօր իւրոյ.
8 համոզուեց, որ քանանացիների դուստրերը իր հայր Իսահակի աչքին հաճոյ չեն,
8 Նաեւ Եսաւ տեսնելով, որ Քանանի աղջիկները իր հօրը Իսահակի հաճելի չեն,
Եւ ետես Եսաւ եթէ չար թուին դստերք Քանանացւոցն առաջի Իսահակայ հօր իւրոյ:

28:8: Եւ ետե՛ս Եսաւ եթէ չա՛ր թուին դստերք Քանանացւոցն առաջի Սահակայ հօր իւրոյ.
8 համոզուեց, որ քանանացիների դուստրերը իր հայր Իսահակի աչքին հաճոյ չեն,
8 Նաեւ Եսաւ տեսնելով, որ Քանանի աղջիկները իր հօրը Իսահակի հաճելի չեն,
zohrab-1805▾ eastern-1994▾ western am▾
28:88: И увидел Исав, что дочери Ханаанские не угодны Исааку, отцу его;
28:8 καὶ και and; even εἶδεν οραω view; see Ησαυ ησαυ Ēsau; Isav ὅτι οτι since; that πονηραί πονηρος harmful; malignant εἰσιν ειμι be αἱ ο the θυγατέρες θυγατηρ daughter Χανααν χανααν Chanaan; Khanaan ἐναντίον εναντιον next to; before Ισαακ ισαακ Isaak τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him
28:8 וַ wa וְ and יַּ֣רְא yyˈar ראה see עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau כִּ֥י kˌî כִּי that רָעֹ֖ות rāʕˌôṯ רַע evil בְּנֹ֣ות bᵊnˈôṯ בַּת daughter כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan בְּ bᵊ בְּ in עֵינֵ֖י ʕênˌê עַיִן eye יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac אָבִֽיו׃ ʔāvˈiʸw אָב father
28:8. probans quoque quod non libenter aspiceret filias Chanaan pater suusExperiencing also that his father was not well pleased with the daughters of Chanaan:
8. and Esau saw that the daughters of Canaan pleased not Isaac his father;
28:8. having evidence also that his father did not look with favor upon the daughters of Canaan,
28:8. And Esau seeing that the daughters of Canaan pleased not Isaac his father;
And Esau seeing that the daughters of Canaan pleased not Isaac his father:

8: И увидел Исав, что дочери Ханаанские не угодны Исааку, отцу его;
28:8
καὶ και and; even
εἶδεν οραω view; see
Ησαυ ησαυ Ēsau; Isav
ὅτι οτι since; that
πονηραί πονηρος harmful; malignant
εἰσιν ειμι be
αἱ ο the
θυγατέρες θυγατηρ daughter
Χανααν χανααν Chanaan; Khanaan
ἐναντίον εναντιον next to; before
Ισαακ ισαακ Isaak
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
28:8
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau
כִּ֥י kˌî כִּי that
רָעֹ֖ות rāʕˌôṯ רַע evil
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
בְּ bᵊ בְּ in
עֵינֵ֖י ʕênˌê עַיִן eye
יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac
אָבִֽיו׃ ʔāvˈiʸw אָב father
28:8. probans quoque quod non libenter aspiceret filias Chanaan pater suus
Experiencing also that his father was not well pleased with the daughters of Chanaan:
28:8. having evidence also that his father did not look with favor upon the daughters of Canaan,
28:8. And Esau seeing that the daughters of Canaan pleased not Isaac his father;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:8: the daughters: Gen 28:1, Gen 24:3, Gen 26:34, Gen 26:35
pleased not: Heb. were evil in the eyes, Sa1 8:6
John Gill
28:8 And Esau seeing that the daughters of Canaan pleased not Isaac his father. Who he perceived was displeased with the daughters of Canaan, or that they were "evil in his eyes" (i), offensive to him, and disapproved of by him, because of their ill manners: Rebekah is not mentioned, whose displeasure he cared not for.
(i) "malae in oculis", Montanus, Junius & Tremellius, Piscator, Drusius, Schmidt.
28:928:9: գնա՛ց Եսաւ առ Իսմայէլ, եւ առ զՄայելէթ դուստր Իսմայելի որդւոյ Աբրաամու՝ զքոյր Նաբեութայ ՚ի վերայ այլո՛ց կանանց իւրոց՝ իւր կնութեան[243]։ [243] Ոմանք. Զքոյր Նաբեւութայ. կամ՝՝ Նաբէովթայ.. իւր ՚ի կնութեան։
9 ուստի գնաց Իսմայէլի մօտ եւ ի յաւելումն իր ունեցած կանանց, կին առաւ նաեւ Աբրահամի որդի Իսմայէլի դուստր Մայելէթին՝ Նաբէութի քրոջը:
9 Այն ատեն Եսաւ Իսմայէլին գնաց եւ իր առաջուան կիներէն զատ՝ Աբրահամին որդիին Իսմայէլին աղջիկը Նաբէօթի քոյրը Մայէլէթը իրեն կին առաւ։
գնաց Եսաւ առ Իսմայէլ, եւ առ զՄայելէթ դուստր Իսմայելի որդւոյ Աբրահամու, զքոյր Նաբէութայ, ի վերայ այլոց կանանց իւրոց իւր կնութեան:

28:9: գնա՛ց Եսաւ առ Իսմայէլ, եւ առ զՄայելէթ դուստր Իսմայելի որդւոյ Աբրաամու՝ զքոյր Նաբեութայ ՚ի վերայ այլո՛ց կանանց իւրոց՝ իւր կնութեան[243]։
[243] Ոմանք. Զքոյր Նաբեւութայ. կամ՝՝ Նաբէովթայ.. իւր ՚ի կնութեան։
9 ուստի գնաց Իսմայէլի մօտ եւ ի յաւելումն իր ունեցած կանանց, կին առաւ նաեւ Աբրահամի որդի Իսմայէլի դուստր Մայելէթին՝ Նաբէութի քրոջը:
9 Այն ատեն Եսաւ Իսմայէլին գնաց եւ իր առաջուան կիներէն զատ՝ Աբրահամին որդիին Իսմայէլին աղջիկը Նաբէօթի քոյրը Մայէլէթը իրեն կին առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:99: и пошел Исав к Измаилу и взял себе жену Махалафу, дочь Измаила, сына Авраамова, сестру Наваиофову, сверх [других] жен своих.
28:9 καὶ και and; even ἐπορεύθη πορευομαι travel; go Ησαυ ησαυ Ēsau; Isav πρὸς προς to; toward Ισμαηλ ισμαηλ and; even ἔλαβεν λαμβανω take; get τὴν ο the Μαελεθ μαελεθ daughter Ισμαηλ ισμαηλ the υἱοῦ υιος son Αβρααμ αβρααμ Abraam; Avraam ἀδελφὴν αδελφη sister Ναβαιωθ ναβαιωθ to; toward ταῖς ο the γυναιξὶν γυνη woman; wife αὐτοῦ αυτος he; him γυναῖκα γυνη woman; wife
28:9 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau אֶל־ ʔel- אֶל to יִשְׁמָעֵ֑אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael וַ wa וְ and יִּקַּ֡ח yyiqqˈaḥ לקח take אֶֽת־ ʔˈeṯ- אֵת [object marker] מָחֲלַ֣ת׀ māḥᵃlˈaṯ מַחֲלַת Mahalath בַּת־ baṯ- בַּת daughter יִשְׁמָעֵ֨אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael בֶּן־ ben- בֵּן son אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֲחֹ֧ות ʔᵃḥˈôṯ אָחֹות sister נְבָיֹ֛ות nᵊvāyˈôṯ נְבָיֹות Nebaioth עַל־ ʕal- עַל upon נָשָׁ֖יו nāšˌāʸw אִשָּׁה woman לֹ֥ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ס ʔiššˈā . s אִשָּׁה woman
28:9. ivit ad Ismahelem et duxit uxorem absque his quas prius habebat Maeleth filiam Ismahel filii Abraham sororem NabaiothHe went to Ismael, and took to wife, besides them he had before, Maheleth the daughter of Ismael, Abraham's son, the sister of Nabajoth.
9. and Esau went unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife.
28:9. he went to Ishmael, and he took as a wife, beside those he had before, Mahalath, the daughter of Ishmael, Abraham’s son, the sister of Nebaioth.
28:9. Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his wife.
Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham' s son, the sister of Nebajoth, to be his wife:

9: и пошел Исав к Измаилу и взял себе жену Махалафу, дочь Измаила, сына Авраамова, сестру Наваиофову, сверх [других] жен своих.
28:9
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ησαυ ησαυ Ēsau; Isav
πρὸς προς to; toward
Ισμαηλ ισμαηλ and; even
ἔλαβεν λαμβανω take; get
τὴν ο the
Μαελεθ μαελεθ daughter
Ισμαηλ ισμαηλ the
υἱοῦ υιος son
Αβρααμ αβρααμ Abraam; Avraam
ἀδελφὴν αδελφη sister
Ναβαιωθ ναβαιωθ to; toward
ταῖς ο the
γυναιξὶν γυνη woman; wife
αὐτοῦ αυτος he; him
γυναῖκα γυνη woman; wife
28:9
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
אֶל־ ʔel- אֶל to
יִשְׁמָעֵ֑אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael
וַ wa וְ and
יִּקַּ֡ח yyiqqˈaḥ לקח take
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מָחֲלַ֣ת׀ māḥᵃlˈaṯ מַחֲלַת Mahalath
בַּת־ baṯ- בַּת daughter
יִשְׁמָעֵ֨אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael
בֶּן־ ben- בֵּן son
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
אֲחֹ֧ות ʔᵃḥˈôṯ אָחֹות sister
נְבָיֹ֛ות nᵊvāyˈôṯ נְבָיֹות Nebaioth
עַל־ ʕal- עַל upon
נָשָׁ֖יו nāšˌāʸw אִשָּׁה woman
לֹ֥ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ס ʔiššˈā . s אִשָּׁה woman
28:9. ivit ad Ismahelem et duxit uxorem absque his quas prius habebat Maeleth filiam Ismahel filii Abraham sororem Nabaioth
He went to Ismael, and took to wife, besides them he had before, Maheleth the daughter of Ismael, Abraham's son, the sister of Nabajoth.
28:9. he went to Ishmael, and he took as a wife, beside those he had before, Mahalath, the daughter of Ishmael, Abraham’s son, the sister of Nebaioth.
28:9. Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his wife.
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Adam Clarke: Commentary on the Bible - 1831
28:9: Then went Esau unto Ishmael - Those who are apt to take every thing by the wrong handle, and who think it was utterly impossible for Esau to do any right action, have classed his taking a daughter of Ishmael among his crimes; whereas there is nothing more plain than that he did this with a sincere desire to obey and please his parents. Having heard the pious advice which Isaac gave to Jacob, he therefore went and took a wife from the family of his grandfather Abraham, as Jacob was desired to do out of the family of his maternal uncle Laban. Mahalath, whom he took to wife, stood in the same degree of relationship to Isaac his father as Rachel did to his mother Rebekah. Esau married his father's niece; Jacob married his mother's niece. It was therefore most obviously to please his parents that Esau took this additional wife. It is supposed that Ishmael must have been dead thirteen or fourteen years before this time, and that going to Ishmael signifies only going to the family of Ishmael. If we follow the common computation, and allow that Isaac was now about one hundred and thirty-six or one hundred and thirty-seven years of age, and Jacob seventy-seven, and as Ishmael died in the one hundred and thirty-seventh year of his age, which according to the common computation was the one hundred and twenty-third of Isaac, then Ishmael must have been dead about fourteen years. But if we allow the ingenious reasoning of Mr. Skinner and Dr. Kennicott, that Jacob was at this time only fifty-seven years of age, and Isaac consequently only one hundred and seventeen, it will appear that Ishmael did not die till six years after this period; and hence with propriety it might be said, Esau went unto Ishmael, and took Mahalath the daughter of Ishmael to be his wife. See note on Gen 26:34, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:9: unto Ishmael: Gen 25:13-17, Gen 36:3, Gen 36:13, Gen 36:18
Mahalath: called also, Bashemath, Gen 36:3 the sister.
Geneva 1599
28:9 Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of (c) Ishmael Abraham's son, the sister of Nebajoth, to be his wife.
(c) Thinking by this to have reconciled himself to his father, but all in vain: for he does not take away the cause of the evil.
John Gill
28:9 Then went Esau unto Ishmael,.... Not to Ishmael in person, for he was now dead, Gen 25:17, and had been dead as is reckoned about fourteen years before this, but to the house of Ishmael:
and took unto the wives which he had; the daughters of Heth, and who seem by this to be both alive at this time:
Mahalath the daughter of Ishmael, Abraham's son; the same with Bashemath, Gen 36:3; as the Targum of Jonathan expresses it, this person having two names, and is further described:
the sister of Nebajoth, to be his wife; who was the eldest son of Ishmael, and, his father being dead, was the principal in the family; and this woman Esau took to wife was his sister by his mother's side, as the above Targum expresses, as well as by his father's; whereas he might have other sisters only by his father's side, he having had more wives than one. This Esau seems to have done in order to curry favour with his father, who was displeased with his other wives, and therefore takes one of his father's brother's daughters; but in this he acted an unwise part, on more accounts than one; partly as it was taking to wife the daughter of one that was cast out of his grandfather's house, and had been a persecutor of his father, and therefore not likely to be agreeable to him; and partly as being a daughter of the bondmaid's son: children born of her could not inherit the land promised to Abraham and Isaac.
28:1028:10: Եւ ե՛լ Յակոբ ՚ի Ջրհորոյ անտի երդման, եւ գնաց ՚ի Խառան։
10 Յակոբը Երդման ջրհորի մօտից ելաւ գնաց Խառան:
10 Յակոբ Բերսաբէէէն ելաւ դէպի Խառան գնաց։
Եւ ել Յակոբ ի Ջրհորոյ անտի երդման, եւ գնաց ի Խառան:

28:10: Եւ ե՛լ Յակոբ ՚ի Ջրհորոյ անտի երդման, եւ գնաց ՚ի Խառան։
10 Յակոբը Երդման ջրհորի մօտից ելաւ գնաց Խառան:
10 Յակոբ Բերսաբէէէն ելաւ դէպի Խառան գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
28:1010: Иаков же вышел из Вирсавии и пошел в Харран,
28:10 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Ιακωβ ιακωβ Iakōb; Iakov ἀπὸ απο from; away τοῦ ο the φρέατος φρεαρ pit τοῦ ο the ὅρκου ορκος oath καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for Χαρραν χαρραν Charran; Kharran
28:10 וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob מִ mi מִן from בְּאֵ֣ר bbᵊʔˈēr בְּאֵר well שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk חָרָֽנָה׃ ḥārˈānā חָרָן [town]
28:10. igitur egressus Iacob de Bersabee pergebat HaranBut Jacob being departed from Bersabee, went on to Haran.
10. And Jacob went out from Beer-sheba, and went toward Haran.
28:10. Meanwhile Jacob, having departed from Beersheba, continued on to Haran.
28:10. And Jacob went out from Beersheba, and went toward Haran.
And Jacob went out from Beer- sheba, and went toward Haran:

10: Иаков же вышел из Вирсавии и пошел в Харран,
28:10
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Ιακωβ ιακωβ Iakōb; Iakov
ἀπὸ απο from; away
τοῦ ο the
φρέατος φρεαρ pit
τοῦ ο the
ὅρκου ορκος oath
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
Χαρραν χαρραν Charran; Kharran
28:10
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
מִ mi מִן from
בְּאֵ֣ר bbᵊʔˈēr בְּאֵר well
שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
חָרָֽנָה׃ ḥārˈānā חָרָן [town]
28:10. igitur egressus Iacob de Bersabee pergebat Haran
But Jacob being departed from Bersabee, went on to Haran.
28:10. Meanwhile Jacob, having departed from Beersheba, continued on to Haran.
28:10. And Jacob went out from Beersheba, and went toward Haran.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Со ст. 10: излагается уже почти исключительно история Иакова (краткое упоминание о смерти Исаака — в 35:28–29), естественным образом распадающаяся на 3: периода по месту обитания: месопотамский, ханаанский и египетский. Иаков пошел от Вирсавии к северу по Ханаану, затем через Иордан и Галаад (ср. 31:25), Вассан и затем в направлении к Дамаску и далее. Трудность пути и решимость Иакова вне сомнения.

«Человек, воспитанный дома, пользовавшийся такими услугами... отправляясь в путь, не потребовал ни вьючных животных, ни свиты, ни дорожных запасов, но вступает в путь как бы уже по апостольскому примеру» (Иоанн Златоуст, Бес. на Быт 54, с. 581). По раввинам, выражение ст. 10: указывает, что Иаков с болью оставлял отеческий дом (Абарбанель) и что город (Вирсавия) с уходом благочестивого мужа лишился своей славы (Раши).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10-15: Jacob's Vision at Bethel.B. C. 1760.
10 And Jacob went out from Beer-sheba, and went toward Haran. 11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. 12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. 13 And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; 14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. 15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
We have here Jacob upon his journey towards Syria, in a very desolate condition, like one that was sent to seek his fortune; but we find that, though he was alone, yet he was not alone, for the Father was with him, John xvi. 32. If what is here recorded happened (as it should seem it did) the first night, he had made a long day's journey from Beersheba to Bethel, above forty miles. Providence brought him to a convenient place, probably shaded with trees, to rest himself in that night; and there he had,
I. A hard lodging (v. 11), the stones for his pillows, and the heavens for his canopy and curtains. As the usage then was, perhaps this was not so bad as it seems how to us; but we should think, 1. He lay very cold, the cold ground for his bed, and, which one would suppose made the matter worse, a cold stone for his pillow, and in the cold air. 2. Very uneasy. If his bones were sore with his day's journey, his night's rest would but make them sorer. 3. Very much exposed. He forgot that he was fleeing for his life; or had his brother, in his rage, pursued, or sent a murderer after him, here he lay ready to be sacrificed, and destitute of shelter and defence. We cannot think it was by reason of his poverty that he was so ill accommodated, but, (1.) It was owing to the plainness and simplicity of those times, when men did not take so much state, and consult their ease so much, as in these later times of softness and effeminacy. (2.) Jacob had been particularly used to hardships, as a plain man dwelling in tents; and, designing now to go to service, he was the more willing to inure himself to them; and, as it proved, it was well, ch. xxxi. 40. (3.) His comfort in the divine blessing, and his confidence in the divine protection, made him easy, even when he lay thus exposed; being sure that his God made him to dwell in safety, he could lie down and sleep upon a stone.
II. In his hard lodging he had a pleasant dream. Any Israelite indeed would be willing to take up with Jacob's pillow, provided he might but have Jacob's dream. Then, and there, he heard the words of God, and saw the visions of the Almighty. It was the best night's sleep he ever had in his life. Note, God's time to visit his people with his comforts is when they are most destitute of other comforts, and other comforters; when afflictions in the way of duty (as these were) do abound, then shall consolations so much the more abound. Now observe here,
1. The encouraging vision Jacob saw, v. 12. He saw a ladder which reached from earth to heaven, the angels ascending and descending upon it, and God himself at the head of it. Now this represents the two things that are very comfortable to good people at all times, and in all conditions:-- (1.) The providence of God, by which there is a constant correspondence kept up between heaven and earth. The counsels of heaven are executed on earth, and the actions and affairs of this earth are all known in heaven are executed on earth, and the actions and affairs of this earth are all known in heaven and judged there. Providence does its work gradually, and by steps. Angels are employed as ministering spirits, to serve all the purposes and designs of Providence, and the wisdom of God is at the upper end of the ladder, directing all the motions of second causes to the glory of the first Cause. The angels are active spirits, continually ascending and descending; they rest not, day nor night, from service, according to the posts assigned them. They ascend, to give account of what they have done, and to receive orders; and then descend, to execute the orders they have received. Thus we should always abound in the work of the Lord, that we may do it as the angels do it, Ps. ciii. 20, 21. This vision gave very seasonable comfort to Jacob, letting him know that he had both a good guide and a good guard, in his going out and coming in,--that, though he was made to wander from his father's house, yet still he was the care of a kind Providence, and the charge of the holy angels. This is comfort enough, though we should not admit the notion which some have, that the tutelar angels of Canaan were ascending, having guarded Jacob out of their land, and the angels of Syria descending to take him into their custody. Jacob was now the type and representative of the whole church, with the guardianship of which the angels are entrusted. (2.) The mediation of Christ. He is this ladder, the foot on earth in his human nature, the top in heaven in his divine nature: or the former in his humiliation, the latter in his exaltation. All the intercourse between heaven and earth, since the fall, is by this ladder. Christ is the way; all God's favours come to us, and all our services go to him, by Christ. If God dwell with us, and we with him, it is by Christ. We have no way of getting to heaven, but by this ladder; if we climb up any other way we are thieves and robbers. To this vision our Saviour alludes when he speaks of the angels of God ascending and descending upon the son of man (John i. 51); for the kind offices the angels do us, and the benefits we receive by their ministration, are all owing to Christ, who has reconciled things on earth and things in heaven (Col. i. 20), and made them all meet in himself, Eph. i. 10.
2. The encouraging words Jacob heard. God now brought him into the wilderness, and spoke comfortably to him, spoke from the head of the ladder; for all the glad tidings we receive from heaven come through Jesus Christ.
(1.) The former promises made to his father were repeated and ratified to him, v. 13, 14. In general, God intimated to him that he would be the same to him that he had been to Abraham and Isaac. Those that tread in the steps of their godly parents are interested in their covenant and entitled to their privileges. Particularly, [1.] The land of Canaan is settled upon him, the land whereon thou liest; as if by his lying so contentedly upon the bare ground he had taken livery and seisin of the whole land. [2.] It is promised him that his posterity should multiply exceedingly as the dust of the earth--that, though he seemed now to be plucked off as a withered branch, yet he should become a flourishing tree, that should send out his boughs unto the sea. These were the blessings with which his father had blessed him (v. 3, 4), and God here said Amen to them, that he might have strong consolation. [3.] It is added that the Messiah should come from his loins, in whom all the families of the earth should be blessed. Christ is the great blessing of the world. All that are blessed, whatever family they are of, are blessed in him, and none of any family are excluded from blessedness in him, but those that exclude themselves.
(2.) Fresh promises were made him, accommodated to his present condition, v. 15. [1.] Jacob was apprehensive of danger from his brother Esau; but God promises to keep him. Note, Those are safe whom god protects, whoever pursues them. [2.] He had now a long journey before him, had to travel alone, in an unknown road, to an unknown country; but, behold, I am with thee, says God. Note, Wherever we are, we are safe, and may be easy, if we have God's favourable presence with us. [3.] He knew not, but God foresaw, what hardships he should meet with in his uncle's service, and therefore promises to preserve him in all places. Note, God knows how to give his people graces and comforts accommodated to the events that shall be, as well as to those that are. [4.] He was now going as an exile into a place far distant, but God promises him to bring him back again to this land. Note, He that preserves his people's going out will also take care of their coming in, Ps. cxxi. 8. [5.] He seemed to be forsaken of all his friends, but God here gives him this assurance, I will not leave thee. Note, Whom God loves he never leaves. This promise is sure to all the seed, Heb. xiii. 5. [6.] Providences seemed to contradict the promises; he is therefore assured of the performance of them in their season: All shall be done that I have spoken to thee of. Note, Saying and doing are not two things with God, whatever they are with us.
Albert Barnes: Notes on the Bible - 1834
28:10-22
Jacob's dream and vow. Setting out on the way to Haran, he was overtaken by night, and slept in the field. He was far from any dwelling, or he did not wish to enter the house of a stranger. He dreams. A ladder or stair is seen reaching from earth to heaven, on which angels ascend and descend. This is a medium of communication between heaven and earth, by which messengers pass to and fro on errands of mercy. Heaven and earth have been separated by sin. But this ladder has re-established the contact. It is therefore a beautiful emblem of what mediates and reconciles Joh 1:51. It here serves to bring Jacob into communication with God, and teaches him the emphatic lesson that he is accepted through a mediator. "The Lord stood above it," and Jacob, the object of his mercy, beneath. First. He Rev_eals himself to the sleeper as "the Lord" Gen 2:4, "the God of Abraham thy father, and of Isaac." It is remarkable that Abraham is styled his father, that is, his actual grandfather, and covenant father. Second. He renews the promise of the land, of the seed, and of the blessing in that seed for the whole race of man. Westward, eastward, northward, and southward are they to break forth. This expression points to the world-wide universality of the kingdom of the seed of Abraham, when it shall become the fifth monarchy, that shall subdue all that went before, and endure foRev_er. This transcends the destiny of the natural seed of Abraham. Third. He then promises to Jacob personally to be with him, protect him, and bring him back in safety. This is the third announcement of the seed that blesses to the third in the line of descent Gen 12:2-3; Gen 22:18; Gen 26:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:10: Gen 11:31, Gen 32:10; Hos 12:12; Act 7:2, Act 25:13
Carl Friedrich Keil and Franz Delitzsch
28:10
Jacob's Dream at Bethel. - As he was travelling from Beersheba, where Isaac was then staying (Gen 26:25), to Haran, Jacob came to a place where he was obliged to stop all night, because the sun had set. The words "he hit (lighted) upon the place," indicate the apparently accidental, yet really divinely appointed choice of this place for his night-quarters; and the definite article points it out as having become well known through the revelation of God that ensued. After making a pillow with the stones (מאשׁת, head-place, pillow), he fell asleep and had a dream, in which he saw a ladder resting upon the earth, with the top reaching to heaven; and upon it angels of God going up and down, and Jehovah Himself standing above it. The ladder was a visible symbol of the real and uninterrupted fellowship between God in heaven and His people upon earth. The angels upon it carry up the wants of men to God, and bring down the assistance and protection of God to men. The ladder stood there upon the earth, just where Jacob was lying in solitude, poor, helpless, and forsaken by men. Above in heaven stood Jehovah, and explained in words the symbol which he saw. Proclaiming Himself to Jacob as the God of his fathers, He not only confirmed to him all the promises of the fathers in their fullest extent, but promised him protection on his journey and a safe return to his home (Gen 28:13-15). But as the fulfilment of this promise to Jacob was still far off, God added the firm assurance, "I will not leave thee till I have done (carried out) what I have told thee."
John Gill
28:10 And Jacob went out from Beersheba,.... Where Isaac and Rebekah now lived: from hence he went alone, without any servants to attend him, though perhaps not without letters of recommendation from his parents, testifying their affection to him, and that he came with their knowledge and consent, and was their heir, as Isaac had been to Abraham; nor without provisions, at least not without money to purchase them by the way, as appears by the oil he had, Gen 28:18,
and went toward Haran: for thither he could not get in one day, being many days' journey; See Gill on Gen 28:5.
Robert Jamieson, A. R. Fausset and David Brown
28:10 Jacob went out, &c.--His departure from his father's house was an ignominious flight; and for fear of being pursued or waylaid by his vindictive brother, he did not take the common road, but went by lonely and unfrequented paths, which increased the length and dangers of the journey.
28:1128:11: Եւ հասեալ ՚ի տեղի մի՝ եւ ննջեաց անդ. քանզի արեւն ՚ի մուտս էր, եւ ա՛ռ ՚ի քարանց տեղւոյն եւ ե՛դ ընդ սնարս իւր, եւ ննջեաց ՚ի տեղւոջն յայնմ[244]։ [244] Այլք. Եւ եհաս ՚ի տեղի մի եւ ննջ՛՛։
11 Հասնելով մի տեղ՝ նա քնեց այնտեղ, որովհետեւ արեւն արդէն մայր էր մտել: Նա առաւ այնտեղի քարերից մէկը, դրեց գլխի տակ ու քնեց այնտեղ:
11 Տեղ մը հասաւ ու գիշերը հոն մնաց, որովհետեւ արեւը մարը մտած էր եւ այն տեղի քարերէն առաւ ու իր գլխուն տակ դրաւ եւ այն տեղը պառկեցաւ։
Եւ եհաս ի տեղի մի եւ ննջեաց անդ, քանզի արեւն ի մուտս էր. եւ առ ի քարանց տեղւոյն եւ եդ ընդ սնարս իւր, եւ ննջեաց ի տեղւոջն յայնմ:

28:11: Եւ հասեալ ՚ի տեղի մի՝ եւ ննջեաց անդ. քանզի արեւն ՚ի մուտս էր, եւ ա՛ռ ՚ի քարանց տեղւոյն եւ ե՛դ ընդ սնարս իւր, եւ ննջեաց ՚ի տեղւոջն յայնմ[244]։
[244] Այլք. Եւ եհաս ՚ի տեղի մի եւ ննջ՛՛։
11 Հասնելով մի տեղ՝ նա քնեց այնտեղ, որովհետեւ արեւն արդէն մայր էր մտել: Նա առաւ այնտեղի քարերից մէկը, դրեց գլխի տակ ու քնեց այնտեղ:
11 Տեղ մը հասաւ ու գիշերը հոն մնաց, որովհետեւ արեւը մարը մտած էր եւ այն տեղի քարերէն առաւ ու իր գլխուն տակ դրաւ եւ այն տեղը պառկեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1111: и пришел на [одно] место, и [остался] там ночевать, потому что зашло солнце. И взял [один] из камней того места, и положил себе изголовьем, и лег на том месте.
28:11 καὶ και and; even ἀπήντησεν απανταω meet; plead τόπῳ τοπος place; locality καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep ἐκεῖ εκει there ἔδυ δυνω set; sink γὰρ γαρ for ὁ ο the ἥλιος ηλιος sun καὶ και and; even ἔλαβεν λαμβανω take; get ἀπὸ απο from; away τῶν ο the λίθων λιθος stone τοῦ ο the τόπου τοπος place; locality καὶ και and; even ἔθηκεν τιθημι put; make πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep ἐν εν in τῷ ο the τόπῳ τοπος place; locality ἐκείνῳ εκεινος that
28:11 וַ wa וְ and יִּפְגַּ֨ע yyifgˌaʕ פגע meet בַּ ba בְּ in † הַ the מָּקֹ֜ום mmāqˈôm מָקֹום place וַ wa וְ and יָּ֤לֶן yyˈālen לין lodge שָׁם֙ šˌām שָׁם there כִּי־ kî- כִּי that בָ֣א vˈā בוא come הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take מֵ mē מִן from אַבְנֵ֣י ʔavnˈê אֶבֶן stone הַ ha הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place וַ wa וְ and יָּ֖שֶׂם yyˌāśem שׂים put מְרַֽאֲשֹׁתָ֑יו mᵊrˈaʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place וַ wa וְ and יִּשְׁכַּ֖ב yyiškˌav שׁכב lie down בַּ ba בְּ in † הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the הֽוּא׃ hˈû הוּא he
28:11. cumque venisset ad quendam locum et vellet in eo requiescere post solis occubitum tulit de lapidibus qui iacebant et subponens capiti suo dormivit in eodem locoAnd when he was come to a certain place, and would rest in it after sunset, he took of the stones that lay there, and putting under his head, slept in the same place.
11. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.
28:11. And when he had arrived at a certain place, where he would rest after the setting of the sun, he took some of the stones that lay there, and placing them under his head, he slept in the same place.
28:11. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put [them for] his pillows, and lay down in that place to sleep.
And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put [them for] his pillows, and lay down in that place to sleep:

11: и пришел на [одно] место, и [остался] там ночевать, потому что зашло солнце. И взял [один] из камней того места, и положил себе изголовьем, и лег на том месте.
28:11
καὶ και and; even
ἀπήντησεν απανταω meet; plead
τόπῳ τοπος place; locality
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἐκεῖ εκει there
ἔδυ δυνω set; sink
γὰρ γαρ for
ο the
ἥλιος ηλιος sun
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἀπὸ απο from; away
τῶν ο the
λίθων λιθος stone
τοῦ ο the
τόπου τοπος place; locality
καὶ και and; even
ἔθηκεν τιθημι put; make
πρὸς προς to; toward
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
ἐκείνῳ εκεινος that
28:11
וַ wa וְ and
יִּפְגַּ֨ע yyifgˌaʕ פגע meet
בַּ ba בְּ in
הַ the
מָּקֹ֜ום mmāqˈôm מָקֹום place
וַ wa וְ and
יָּ֤לֶן yyˈālen לין lodge
שָׁם֙ šˌām שָׁם there
כִּי־ kî- כִּי that
בָ֣א vˈā בוא come
הַ ha הַ the
שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
מֵ מִן from
אַבְנֵ֣י ʔavnˈê אֶבֶן stone
הַ ha הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
וַ wa וְ and
יָּ֖שֶׂם yyˌāśem שׂים put
מְרַֽאֲשֹׁתָ֑יו mᵊrˈaʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
וַ wa וְ and
יִּשְׁכַּ֖ב yyiškˌav שׁכב lie down
בַּ ba בְּ in
הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
28:11. cumque venisset ad quendam locum et vellet in eo requiescere post solis occubitum tulit de lapidibus qui iacebant et subponens capiti suo dormivit in eodem loco
And when he was come to a certain place, and would rest in it after sunset, he took of the stones that lay there, and putting under his head, slept in the same place.
28:11. And when he had arrived at a certain place, where he would rest after the setting of the sun, he took some of the stones that lay there, and placing them under his head, he slept in the same place.
28:11. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put [them for] his pillows, and lay down in that place to sleep.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Место остановки Иакова, названное им именем Вефиль, лежит в 12: римских милях от Иерусалима, на пути в Сихем; Иаков мог идти до этого места не один день (по раввинам, Иаков был «сыном дня», т. е. в день выхода из Вирсавии прибыл в Харран, что, конечно, невероятно). Слав.: обрете место точнее отвечает евр. pаgа (и греч. apantaw). Талмудисты понимают это выражение о молитве Иакова и именно на основании данного стиха приписывают Иакову введение вечерней молитвы (Исааку — дневной минха, на основ. 24:63; а Аврааму — утренней); самое место отождествляют с местом жертвоприношения Исаака. В этих домыслах верна лишь мысль, что Иаков находился в молитвенном настроении. Ночевал он, без сомнения, на открытом месте, так как избегал общения с хананеями после только что полученной заповеди отца — не вступать с ними в родственные отношения (ст. 1).
Adam Clarke: Commentary on the Bible - 1831
28:11: A certain place, and tarried there - From Gen 28:19, we find this certain place was Luz, or some part of its vicinity. Jacob had probably intended to reach Luz; but the sun being set, and night coming on, he either could not reach the city, or he might suspect the inhabitants, and rather prefer the open field, as he must have heard of the character and conduct of the men of Sodom and Gomorrah. Or the gates might be shut by the time he reached it, which would prevent his admission; for it frequently happens, to the present day, that travelers not reaching a city in the eastern countries previously to the shutting of the gates, are obliged to lodge under the walls all night, as when once shut they refuse to open them till the next day. This was probably Jacob's case.
He took of the stones - He took one of the stones that were in that place: from Gen 28:18 we find it was one stone only which he had for his pillow. Luz was about forty-eight miles distant from Beer-sheba; too great a journey for one day, through what we may conceive very unready roads.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:11: took: Gen 28:18, Gen 31:46; Mat 8:20; Co2 1:5
put them: This should be "put it;" for we find (Gen 28:18) it was only one stone.
John Gill
28:11 And he lighted upon a certain place,.... Without any design to take up there, but as it were casually to him, though very providentially, after he had travelled forty eight miles; for so far it seems it was from Beersheba to Luz or Bethel (k), as this place was called:
and tarried there all night, because the sun was set; which hindered his pursuing his journey any further that day, and therefore took a night's lodging here: and he took of the stones of that place; one of the stones that lay there, as Aben Ezra and Ben Melech rightly interpret it, as appears from Gen 28:13; though the Targums of Jonathan and Jerusalem will have it, that these were four stones that he took, and that by a miracle they became one, and is one of the five miracles they say were done for Jacob on that day:
and put them for his pillows, and lay down in that place and slept; being weary with his journey though he had no other bed than the earth, and for his pillow a stone, and for his canopy or curtain the open heaven; a different lodging this from what he had been used to in his father's house, and under the indulgence of his mother; and one would wonder how he could sleep in such circumstances, and that he did not take cold, after such a journey: but it must be considered that it was in a warm climate, and in an age when they did not use themselves to such soft beds as now, and especially that he was under the particular care of divine Providence.
(k) Bunting's Travels, p. 72.
John Wesley
28:11 The stones for his pillow, and the heavens for his canopy! Yet his comfort in the divine blessing, and his confidence in the divine protection, made him easy, even when he lay thus exposed: being sure that his God made him to dwell in safety, he could lie down and sleep upon a stone.
Robert Jamieson, A. R. Fausset and David Brown
28:11 he lighted upon a certain place--By a forced march he had reached Beth-el, about forty-eight miles from Beer-sheba, and had to spend the night in the open field.
he took of the stones, etc.--"The nature of the soil is an existing comment on the record of the stony territory where Jacob lay" [CLARKE'S Travels].
28:1228:12: Եւ ետես տեսի՛լ։ Եւ ահա սանդուղք, հաստատեալ յերկրի, որոյ գլո՛ւխ իւր հասանէր մինչեւ յերկինս։ Եւ հրեշտակք Աստուծոյ ելանէին եւ իջանէին ընդ նա[245]։ [245] Այլք. Որոյ գլուխն հասանէր յերկինս։
12 Նա երազ տեսաւ. երկրի վրայ հաստատուած էր մի սանդուղք, որի ծայրը հասնում էր երկինք, իսկ Աստծու հրեշտակները դրանով ելնում իջնում էին:
12 Երազ մը տեսաւ։ Սանդուխ մը երկրի վրայ դրուած էր, որուն գլուխը երկինք կը հասնէր եւ ահա Աստուծոյ հրեշտակները անկէ կ’ելլէին ու կ’իջնէին։
Եւ ետես տեսիլ. եւ ահա սանդուղք հաստատեալ յերկրի, որոյ գլուխ իւր հասանէր յերկինս, եւ հրեշտակք Աստուծոյ ելանէին եւ իջանէին ընդ նա:

28:12: Եւ ետես տեսի՛լ։ Եւ ահա սանդուղք, հաստատեալ յերկրի, որոյ գլո՛ւխ իւր հասանէր մինչեւ յերկինս։ Եւ հրեշտակք Աստուծոյ ելանէին եւ իջանէին ընդ նա[245]։
[245] Այլք. Որոյ գլուխն հասանէր յերկինս։
12 Նա երազ տեսաւ. երկրի վրայ հաստատուած էր մի սանդուղք, որի ծայրը հասնում էր երկինք, իսկ Աստծու հրեշտակները դրանով ելնում իջնում էին:
12 Երազ մը տեսաւ։ Սանդուխ մը երկրի վրայ դրուած էր, որուն գլուխը երկինք կը հասնէր եւ ահա Աստուծոյ հրեշտակները անկէ կ’ելլէին ու կ’իջնէին։
zohrab-1805▾ eastern-1994▾ western am▾
28:1212: И увидел во сне: вот, лестница стоит на земле, а верх ее касается неба; и вот, Ангелы Божии восходят и нисходят по ней.
28:12 καὶ και and; even ἐνυπνιάσθη ενυπνιαζομαι dream καὶ και and; even ἰδοὺ ιδου see!; here I am κλίμαξ κλιμαξ steady; steadfast ἐν εν in τῇ ο the γῇ γη earth; land ἧς ος who; what ἡ ο the κεφαλὴ κεφαλη head; top ἀφικνεῖτο αφικνεομαι reach εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven καὶ και and; even οἱ ο the ἄγγελοι αγγελος messenger τοῦ ο the θεοῦ θεος God ἀνέβαινον αναβαινω step up; ascend καὶ και and; even κατέβαινον καταβαινω step down; descend ἐπ᾿ επι in; on αὐτῆς αυτος he; him
28:12 וַֽ wˈa וְ and יַּחֲלֹ֗ם yyaḥᵃlˈōm חלם dream וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold סֻלָּם֙ sullˌām סֻלָּם stair מֻצָּ֣ב muṣṣˈāv נצב stand אַ֔רְצָה ʔˈarṣā אֶרֶץ earth וְ wᵊ וְ and רֹאשֹׁ֖ו rōšˌô רֹאשׁ head מַגִּ֣יעַ maggˈîₐʕ נגע touch הַ ha הַ the שָּׁמָ֑יְמָה ššāmˈāyᵊmā שָׁמַיִם heavens וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) עֹלִ֥ים ʕōlˌîm עלה ascend וְ wᵊ וְ and יֹרְדִ֖ים yōrᵊḏˌîm ירד descend בֹּֽו׃ bˈô בְּ in
28:12. viditque in somnis scalam stantem super terram et cacumen illius tangens caelum angelos quoque Dei ascendentes et descendentes per eamAnd he saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven: the angels also of God ascending and descending by it;
12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
28:12. And he saw in his sleep: a ladder standing upon the earth, with its top touching heaven, also, the Angels of God ascending and descending by it,
28:12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it:

12: И увидел во сне: вот, лестница стоит на земле, а верх ее касается неба; и вот, Ангелы Божии восходят и нисходят по ней.
28:12
καὶ και and; even
ἐνυπνιάσθη ενυπνιαζομαι dream
καὶ και and; even
ἰδοὺ ιδου see!; here I am
κλίμαξ κλιμαξ steady; steadfast
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἧς ος who; what
ο the
κεφαλὴ κεφαλη head; top
ἀφικνεῖτο αφικνεομαι reach
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
καὶ και and; even
οἱ ο the
ἄγγελοι αγγελος messenger
τοῦ ο the
θεοῦ θεος God
ἀνέβαινον αναβαινω step up; ascend
καὶ και and; even
κατέβαινον καταβαινω step down; descend
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
28:12
וַֽ wˈa וְ and
יַּחֲלֹ֗ם yyaḥᵃlˈōm חלם dream
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
סֻלָּם֙ sullˌām סֻלָּם stair
מֻצָּ֣ב muṣṣˈāv נצב stand
אַ֔רְצָה ʔˈarṣā אֶרֶץ earth
וְ wᵊ וְ and
רֹאשֹׁ֖ו rōšˌô רֹאשׁ head
מַגִּ֣יעַ maggˈîₐʕ נגע touch
הַ ha הַ the
שָּׁמָ֑יְמָה ššāmˈāyᵊmā שָׁמַיִם heavens
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עֹלִ֥ים ʕōlˌîm עלה ascend
וְ wᵊ וְ and
יֹרְדִ֖ים yōrᵊḏˌîm ירד descend
בֹּֽו׃ bˈô בְּ in
28:12. viditque in somnis scalam stantem super terram et cacumen illius tangens caelum angelos quoque Dei ascendentes et descendentes per eam
And he saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven: the angels also of God ascending and descending by it;
28:12. And he saw in his sleep: a ladder standing upon the earth, with its top touching heaven, also, the Angels of God ascending and descending by it,
28:12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15: Бедственное и тревожное состояние Иакова является благоприятным условием для принятия им первого откровения (во сне). Откровение это прямо отвечало насущным потребностям Иакова:

1) утвердиться в вере в божественные обетования Аврааму и Исааку и
2) получить уверение в личной безопасности со стороны Исава и других возможных бедствий.

То и другое дается Иакову в словах Господа ст. 13–14, причем здесь дается и высшее обетование о благословении в потомстве избранных Богом патриархов; впрочем, «Иакову не открывается всей будущности израильского народа, как Аврааму (15:13), мужу твердому духом…» (Г. К. Властов, Священная летопись, СПб. 1878, 1, 253).

Характер всего видения Иакова соответствует тому кругу воззрений, в которых жил и вращался будущий патриарх народа Божия. В целой картине видения — 3: элемента (внешним образом выделяющиеся через троякое «вот», евр. hinneh).

1) Лестница от земли до неба, как выражение тесной связи земли с небом: утешительная для человека истина, что он не предоставлен на земле одним мировым силам, но имеет доступ на небо и помощь оттуда!

Правдоподобно сообщение Гункеля (s. 289), что представление о небесной лестнице было распространено на древнем Востоке, особенно в Египте (лестница Гатора, по которой восходят к небу души умерших); но ложно утверждение названного ученого, что видение лестницы не имеет никакой связи с остальной историей Иакова. Связь, напротив, весьма тесная.
2) Ангелы восходят и нисходят по лестнице, т. е. возносят мольбы, мысли, попечения и проч. человека к Богу, с другой стороны низводят на человека разные виды милости Божьей.

Талмуд и Мидраш (Beresch. г., 333) понимают «восхождение» и «нисхождение» в том смысле, что Ангелы, сопровождавшие Иакова во время путешествия его по Ханаану, взошли на небо, а другие Ангелы, имевшие сопровождать Иакова в Халдею, сошли с неба на землю; некоторой опорой этого толкования служит упоминаемое в Быт 32:1–2: усиленное ополчение («маханаим») Ангелов. Ст. 12: признается классическим свидетельством веры ветхозаветной в бытие и деятельность Ангелов, как посредников между Богом и людьми (ср. Ин 1:51).
3) Но это посредство Ангелов не исключает и непосредственного действия Бога на Своих избранников: Иегова, как Бог завета или Ангел Иеговы.
Adam Clarke: Commentary on the Bible - 1831
28:12: He dreamed, and behold a ladder - A multitude of fanciful things have been spoken of Jacob's vision of the ladder, and its signification. It might have several designs, as God chooses to accomplish the greatest number of ends by the fewest and simplest means possible. 1. It is very likely that its primary design was to point out the providence of God, by which he watches over and regulates all terrestrial things; for nothing is left to merely natural causes; a heavenly agency pervades, actuates, and directs all. In his present circumstances it was highly necessary that Jacob should have a clear and distinct view of this subject, that he might be the better prepared to meet all occurrences with the conviction that all was working together for his good. 2. It might be intended also to point out the intercourse between heaven and earth, and the connection of both worlds by the means of angelic ministry. That this is fact we learn from many histories in the Old Testament; and it is a doctrine that is unequivocally taught in the New: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? 3. It was probably a type of Christ, in whom both worlds meet, and in whom the Divine and human nature are conjoined. The Ladder was set up on the Earth, and the Top of it reached to Heaven; for God was manifested in the Flesh, and in him dwelt all the fullness of the Godhead bodily. Nothing could be a more expressive emblem of the incarnation and its effects; Jesus Christ is the grand connecting medium between heaven and earth, and between God and man. By him God comes down to man; through him man ascends to God. It appears that our Lord applies the vision in this way himself, first, In that remarkable speech to Nathanael, Hereafter ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man, Joh 1:51. Secondly, in his speech to Thomas, Joh 14:6 : I am the Way, and the truth, and the life; no man cometh unto the Father but by me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:12: he dreamed: Gen 15:1, Gen 15:12, Gen 20:3, Gen 20:6, Gen 20:7, Gen 37:5-11, Gen 40:1-41:57; Num 12:6; Job 4:12-21; Job 33:15, Job 33:16; Dan. 2:1-49, 4:1-37, Dan 7:1; Mat 1:20, Mat 2:12, Mat 2:13, Mat 2:19; Heb 1:1
ladder: Gen 32:1, Gen 32:2; Ch2 16:9; Isa 41:10; Joh 1:51; Ti2 4:16, Ti2 4:17; Heb 1:14
Geneva 1599
28:12 And he dreamed, and behold a (d) ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
(d) Christ is the ladder by which God and man are joined together, and by whom the angels minister to us: all graces are given to us by him, and we ascend to heaven by him.
John Gill
28:12 And he dreamed,.... As he slept; not a common dream, but under divine direction and influence:
and, behold, a ladder set upon the earth, and the top of it reached to heaven: denoting either the providence of God, and the various steps of it, bringing about his own glory and the good of his people; and which is steady, firm, and sure, and reaches to all things here on earth; and in an especial manner is concerned about the people of God, their protection and safety; and is directed and governed according to the will, counsels, and purposes of God in heaven; a view of which must be very encouraging to Jacob in his present circumstances: or else the incarnation and mediation of Christ, who in his human nature was to be in the fulness of time on earth, there to live a while, obey, suffer, and die, and so was the ladder set on earth; and his divine nature was the top of it, which reached heaven; here he was in that nature before his incarnation, and from hence he came; and indeed here he was in that when on earth; and as man, he ascended on high when he had done his work, and is now higher than the heavens; he may be fitly represented hereby as the Mediator, who has reconciled things in heaven and things on earth, and has as it were joined and united heaven and earth together: and the various rungs in this ladder, so considered, are Christ's interposition as a surety front eternity; his incarnation in time; his being under the law, and his obedience to it; his sufferings, the shedding of his blood, and the death of the cross; his resurrection from the dead, ascension to heaven, session at the right hand of God, and intercession there. Moreover this may point out to us Christ as the way to his Father, of access unto him, and acceptance with him, by which he communicates the blessings of his grace to men, and by which they ascend to God with their prayers and praises to him: as also as being the way to heaven and eternal happiness; the various steps to which are election in him, redemption by him, regeneration by his Spirit and grace, the several graces of his Spirit, faith, hope, and love, justification by his righteousness, pardon by his blood, adoption through him, and the resurrection of the dead:
and, behold, the angels of God ascending and descending on it: which may be expressive of the employment of angels in the affairs of Providence, who receive their commission from heaven, and execute it on earth, in which they are diligent, faithful, and constant; and of the ministry of them, both to Christ personal, and to his church and people, even to every particular believer; see Jn 1:51.
John Wesley
28:12 Behold a ladder set upon the earth, and the top of it reached heaven, the angels ascending and descending on it, and the Lord stood above it - This might represent The providence of God, by which there is a constant correspondence kept up between heaven and earth. The counsels of heaven are executed on earth, and the affairs of this earth are all known in heaven. Providence doth his work gradually and by steps; angels are employed as ministering spirits to serve all the designs of providence, and the wisdom of God is at the upper end of the ladder, directing all the motions of second causes to his glory. The angels are active spirits, continually ascending and descending; they rest not day nor night. They ascend to give account of what they have done, and to receive orders; and desend to execute the orders they have received. This vision gave seasonable comfort to Jacob, letting him know that he had both a good guide and good guard; that though he was to wander from his father's house, yet he was the care of Providence, and the charge of the holy angels. The mediation of Christ. He is this ladder: the foot on earth in his human nature, the top in heaven in his divine nature; or the former is his humiliation, the latter is his exaltation. All the intercourse between heaven and earth since the fall is by this ladder. Christ is the way: all God's favours come to us, and all our services come to him, by Christ. If God dwell with us, and we with him, it is by Christ: we have no way of getting to heaven but by this ladder; for the kind offices the angels do us, are all owing to Christ, who hath reconciled things on earth and things in heaven, Col 1:20.
Robert Jamieson, A. R. Fausset and David Brown
28:12 he dreamed . . . and behold a ladder--Some writers are of opinion that it was not a literal ladder that is meant, as it is impossible to conceive any imagery stranger and more unnatural than that of a ladder, whose base was on earth, while its top reached heaven, without having any thing on which to rest its upper extremity. They suppose that the little heap of stones, on which his head reclined for a pillow, being the miniature model of the object that appeared to his imagination, the latter was a gigantic mountain pile, whose sides, indented in the rock, gave it the appearance of a scaling ladder. There can be no doubt that this use of the original term was common among the early Hebrews; as JOSEPHUS, describing the town of Ptolemais (Acre), says it was bounded by a mountain, which, from its projecting sides, was called "the ladder," and the stairs that led down to the city are, in the original, termed a ladder (Neh 3:15) though they were only a flight of steps cut in the side of the rock. But whether the image presented to the mental eye of Jacob were a common ladder, or such a mountain pile as has been described, the design of this vision was to afford comfort, encouragement, and confidence to the lonely fugitive, both in his present circumstances and as to his future prospects. His thoughts during the day must have been painful--he would be his own self-accuser that he had brought exile and privation upon himself--and above all, that though he had obtained the forgiveness of his father, he had much reason to fear lest God might have forsaken him. Solitude affords time for reflection; and it was now that God began to bring Jacob under a course of religious instruction and training. To dispel his fears and allay the inward tumult of his mind, nothing was better fitted than the vision of the gigantic ladder, which reached from himself to heaven, and on which the angels were continually ascending and descending from God Himself on their benevolent errands (Jn 1:51).
28:1328:13: Եւ Տէր հաստատեա՛լ կայր ՚ի նմա։ Եւ ասէ. Ե՛ս եմ Տէր Աստուած Աբրաամու հօր քոյ, եւ Աստուած Սահակայ. մի՛ երկնչիր. զի զերկիրդ յորում դո՛ւդ ննջեցեր, քե՛զ տաց զդա եւ զաւակի քում։
13 Տէրը կանգնած էր սանդուղքի վրայ: Նա ասաց. «Ես Տէրն եմ, քո հայր Աբրահամի Աստուածը եւ Իսահակի Աստուածը: Մի՛ վախեցիր, որովհետեւ այն հողը, որի վրայ քնել ես դու, քեզ եմ տալու եւ քո սերունդներին:
13 Եւ ահա Տէրը կայնեցաւ անոր վրայ ու ըսաւ. «Ես եմ Եհովան, քու հօրդ Աբրահամին Աստուածը ու Իսահակին Աստուածը։ Այդ երկիրը, որուն վրայ դուն կը պառկիս, քեզի ու քու սերունդիդ պիտի տամ.
Եւ Տէր հաստատեալ կայր ի նմա, եւ ասէ. Ես եմ Տէր, Աստուած Աբրահամու հօր քո, եւ Աստուած Իսահակայ. [368]մի՛ երկնչիր, զի`` զերկիրդ յորում դուդ ննջեցեր, քեզ տաց զդա եւ զաւակի քում:

28:13: Եւ Տէր հաստատեա՛լ կայր ՚ի նմա։ Եւ ասէ. Ե՛ս եմ Տէր Աստուած Աբրաամու հօր քոյ, եւ Աստուած Սահակայ. մի՛ երկնչիր. զի զերկիրդ յորում դո՛ւդ ննջեցեր, քե՛զ տաց զդա եւ զաւակի քում։
13 Տէրը կանգնած էր սանդուղքի վրայ: Նա ասաց. «Ես Տէրն եմ, քո հայր Աբրահամի Աստուածը եւ Իսահակի Աստուածը: Մի՛ վախեցիր, որովհետեւ այն հողը, որի վրայ քնել ես դու, քեզ եմ տալու եւ քո սերունդներին:
13 Եւ ահա Տէրը կայնեցաւ անոր վրայ ու ըսաւ. «Ես եմ Եհովան, քու հօրդ Աբրահամին Աստուածը ու Իսահակին Աստուածը։ Այդ երկիրը, որուն վրայ դուն կը պառկիս, քեզի ու քու սերունդիդ պիտի տամ.
zohrab-1805▾ eastern-1994▾ western am▾
28:1313: И вот, Господь стоит на ней и говорит: Я Господь, Бог Авраама, отца твоего, и Бог Исаака. Землю, на которой ты лежишь, Я дам тебе и потомству твоему;
28:13 ὁ ο the δὲ δε though; while κύριος κυριος lord; master ἐπεστήρικτο επιστηριζω prop up; steady ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even εἶπεν επω say; speak ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God Αβρααμ αβρααμ Abraam; Avraam τοῦ ο the πατρός πατηρ father σου σου of you; your καὶ και and; even ὁ ο the θεὸς θεος God Ισαακ ισαακ Isaak μὴ μη not φοβοῦ φοβεω afraid; fear ἡ ο the γῆ γη earth; land ἐφ᾿ επι in; on ἧς ος who; what σὺ συ you καθεύδεις καθευδω asleep; sleep ἐπ᾿ επι in; on αὐτῆς αυτος he; him σοὶ σοι you δώσω διδωμι give; deposit αὐτὴν αυτος he; him καὶ και and; even τῷ ο the σπέρματί σπερμα seed σου σου of you; your
28:13 וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH נִצָּ֣ב niṣṣˈāv נצב stand עָלָיו֮ ʕālāʸw עַל upon וַ wa וְ and יֹּאמַר֒ yyōmˌar אמר say אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s) אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham אָבִ֔יךָ ʔāvˈîḵā אָב father וֵ wē וְ and אלֹהֵ֖י ʔlōhˌê אֱלֹהִים god(s) יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּה֙ ʔattˌā אַתָּה you שֹׁכֵ֣ב šōḵˈēv שׁכב lie down עָלֶ֔יהָ ʕālˈeʸhā עַל upon לְךָ֥ lᵊḵˌā לְ to אֶתְּנֶ֖נָּה ʔettᵊnˌennā נתן give וּ û וְ and לְ lᵊ לְ to זַרְעֶֽךָ׃ zarʕˈeḵā זֶרַע seed
28:13. et Dominum innixum scalae dicentem sibi ego sum Dominus Deus Abraham patris tui et Deus Isaac terram in qua dormis tibi dabo et semini tuoAnd the Lord leaning upon the ladder, saying to him: I am the Lord God of Abraham thy father, and the God of Isaac; the land, wherein thou sleepest, I will give to thee and to thy seed.
13. And, behold, the LORD stood above it, and said, I am the LORD, the God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
28:13. and the Lord, leaning upon the ladder, saying to him: “I am the Lord, the God of Abraham your father, and the God of Isaac. The land, in which you sleep, I will give to you and to your offspring.
28:13. And, behold, the LORD stood above it, and said, I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
And, behold, the LORD stood above it, and said, I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed:

13: И вот, Господь стоит на ней и говорит: Я Господь, Бог Авраама, отца твоего, и Бог Исаака. Землю, на которой ты лежишь, Я дам тебе и потомству твоему;
28:13
ο the
δὲ δε though; while
κύριος κυριος lord; master
ἐπεστήρικτο επιστηριζω prop up; steady
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
Αβρααμ αβρααμ Abraam; Avraam
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
καὶ και and; even
ο the
θεὸς θεος God
Ισαακ ισαακ Isaak
μὴ μη not
φοβοῦ φοβεω afraid; fear
ο the
γῆ γη earth; land
ἐφ᾿ επι in; on
ἧς ος who; what
σὺ συ you
καθεύδεις καθευδω asleep; sleep
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
σοὶ σοι you
δώσω διδωμι give; deposit
αὐτὴν αυτος he; him
καὶ και and; even
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
28:13
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
נִצָּ֣ב niṣṣˈāv נצב stand
עָלָיו֮ ʕālāʸw עַל upon
וַ wa וְ and
יֹּאמַר֒ yyōmˌar אמר say
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s)
אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham
אָבִ֔יךָ ʔāvˈîḵā אָב father
וֵ וְ and
אלֹהֵ֖י ʔlōhˌê אֱלֹהִים god(s)
יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּה֙ ʔattˌā אַתָּה you
שֹׁכֵ֣ב šōḵˈēv שׁכב lie down
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
לְךָ֥ lᵊḵˌā לְ to
אֶתְּנֶ֖נָּה ʔettᵊnˌennā נתן give
וּ û וְ and
לְ lᵊ לְ to
זַרְעֶֽךָ׃ zarʕˈeḵā זֶרַע seed
28:13. et Dominum innixum scalae dicentem sibi ego sum Dominus Deus Abraham patris tui et Deus Isaac terram in qua dormis tibi dabo et semini tuo
And the Lord leaning upon the ladder, saying to him: I am the Lord God of Abraham thy father, and the God of Isaac; the land, wherein thou sleepest, I will give to thee and to thy seed.
28:13. and the Lord, leaning upon the ladder, saying to him: “I am the Lord, the God of Abraham your father, and the God of Isaac. The land, in which you sleep, I will give to you and to your offspring.
28:13. And, behold, the LORD stood above it, and said, I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:13: I am the Lord God of Abraham - Here God confirms to him the blessing of Abraham, for which Isaac had prayed, Gen 28:3, Gen 28:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:13: the Lord stood: Gen 35:1, Gen 35:6, Gen 35:7, Gen 48:3
I am: Gen 15:1, Gen 17:6, Gen 17:7, Gen 26:24, Gen 31:42, Gen 32:9, Gen 46:3; Exo 3:6, Exo 3:15, Exo 3:16; Mat 22:32; Heb 11:16
the land: Gen 28:4, Gen 12:7, Gen 13:15, Gen 35:12, Gen 35:15, Gen 35:17; Psa 105:11; Eze 37:24, Eze 37:25; Act 7:5
Geneva 1599
28:13 And, behold, the LORD stood above it, and said, I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee (e) will I give it, and to thy seed;
(e) He felt the force of this promise only by faith: for all his life he was a stranger in this land.
John Gill
28:13 And behold, the Lord stood above it,.... Ordering, directing, and overruling all things in Providence, for the glory of his name and the good of his people; and may signify, as the ladder may be a figure of Christ, that Jehovah the Father, is above him, as man and Mediator, and makes himself known in and by him, and delivers out all his blessings and promises through him, both temporal and spiritual, and such as follow:
and said, I am the Lord God of Abraham thy father, and the God of Isaac: their covenant God and Father in Christ, who had made promises unto them, and bestowed blessings upon them; and the same was and would continue to be the God of Jacob, which is strongly intimated:
the land whereon thou liest, to thee will I give it, and to thy seed; meaning not that small pittance of land only on which his body then lay, and which it covered, but all the land of which it was a part, even the whole land of Canaan; hereby entailing it on him and his seed, and so explaining and confirming the blessing of his father Isaac; and by which it appears, that all that had been done was under a divine direction, and according to the will of God.
Robert Jamieson, A. R. Fausset and David Brown
28:13 The Lord stood above it, and said--That Jacob might be at no loss to know the purport of the vision, he heard the divine voice; and the announcement of His name, together with a renewal of the covenant, and an assurance of personal protection, produced at once the most solemnizing and inspiriting effect on his mind.
28:1428:14: Եւ եղիցի զաւակ քո իբրեւ զաւա՛զ երկրի։ Եւ ընդարձակեսցի ՚ի ծովակողմն եւ ընդ արեւելս. եւ ընդ հիւսւսի եւ ընդ հարաւ։ Եւ օրհնեսցին ՚ի քեզ ամենայն ազգք երկրի՝ եւ ՚ի զաւակի քում։
14 Քո սերունդները երկրի աւազի չափ շատ են լինելու, տարածուելու են դէպի ծովակողմ, դէպի արեւելք, դէպի հիւսիս ու հարաւ: Քո շնորհիւ եւ քո սերունդների շնորհիւ օրհնուելու են աշխարհի բոլոր ազգերը:
14 Եւ քու սերունդդ երկրի աւազին չափ շատ պիտի ըլլայ ու դէպի արեւմուտք եւ արեւելք եւ դէպի հիւսիս ու հարաւ պիտի տարածուի ու երկրի բոլոր ազգերը քեզմով ու քու սերունդովդ պիտի օրհնուին։
Եւ եղիցի զաւակ քո իբրեւ զաւազ երկրի, եւ ընդարձակեսցի [369]ի ծովակողմն եւ ընդ արեւելս եւ ընդ հիւսիսի եւ ընդ հարաւ. եւ օրհնեսցին ի քեզ ամենայն ազգք երկրի եւ ի զաւակի քում:

28:14: Եւ եղիցի զաւակ քո իբրեւ զաւա՛զ երկրի։ Եւ ընդարձակեսցի ՚ի ծովակողմն եւ ընդ արեւելս. եւ ընդ հիւսւսի եւ ընդ հարաւ։ Եւ օրհնեսցին ՚ի քեզ ամենայն ազգք երկրի՝ եւ ՚ի զաւակի քում։
14 Քո սերունդները երկրի աւազի չափ շատ են լինելու, տարածուելու են դէպի ծովակողմ, դէպի արեւելք, դէպի հիւսիս ու հարաւ: Քո շնորհիւ եւ քո սերունդների շնորհիւ օրհնուելու են աշխարհի բոլոր ազգերը:
14 Եւ քու սերունդդ երկրի աւազին չափ շատ պիտի ըլլայ ու դէպի արեւմուտք եւ արեւելք եւ դէպի հիւսիս ու հարաւ պիտի տարածուի ու երկրի բոլոր ազգերը քեզմով ու քու սերունդովդ պիտի օրհնուին։
zohrab-1805▾ eastern-1994▾ western am▾
28:1414: и будет потомство твое, как песок земной; и распространишься к морю и к востоку, и к северу и к полудню; и благословятся в тебе и в семени твоем все племена земные;
28:14 καὶ και and; even ἔσται ειμι be τὸ ο the σπέρμα σπερμα seed σου σου of you; your ὡς ως.1 as; how ἡ ο the ἄμμος αμμος sand τῆς ο the γῆς γη earth; land καὶ και and; even πλατυνθήσεται πλατυνω broaden ἐπὶ επι in; on θάλασσαν θαλασσα sea καὶ και and; even ἐπὶ επι in; on λίβα λιψ southwest wind καὶ και and; even ἐπὶ επι in; on βορρᾶν βορρας north wind καὶ και and; even ἐπ᾿ επι in; on ἀνατολάς ανατολη springing up; east καὶ και and; even ἐνευλογηθήσονται ενευλογεω commend in; bless in ἐν εν in σοὶ σοι you πᾶσαι πας all; every αἱ ο the φυλαὶ φυλη tribe τῆς ο the γῆς γη earth; land καὶ και and; even ἐν εν in τῷ ο the σπέρματί σπερμα seed σου σου of you; your
28:14 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed כַּ ka כְּ as עֲפַ֣ר ʕᵃfˈar עָפָר dust הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and פָרַצְתָּ֛ fāraṣtˈā פרץ break יָ֥מָּה yˌommā יָם sea וָ wā וְ and קֵ֖דְמָה qˌēḏᵊmā קֶדֶם front וְ wᵊ וְ and צָפֹ֣נָה ṣāfˈōnā צָפֹון north וָ wā וְ and נֶ֑גְבָּה nˈeḡbā נֶגֶב south וְ wᵊ וְ and נִבְרֲכ֥וּ nivrᵃḵˌû ברך bless בְךָ֛ vᵊḵˈā בְּ in כָּל־ kol- כֹּל whole מִשְׁפְּחֹ֥ת mišpᵊḥˌōṯ מִשְׁפָּחָה clan הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil וּ û וְ and בְ vᵊ בְּ in זַרְעֶֽךָ׃ zarʕˈeḵā זֶרַע seed
28:14. eritque germen tuum quasi pulvis terrae dilataberis ad occidentem et orientem septentrionem et meridiem et benedicentur in te et in semine tuo cunctae tribus terraeAnd thy seed shall be as the dust of the earth: thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and IN THEE and thy seed all the tribes of the earth SHALL BE BLESSED.
14. and thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
28:14. And your offspring will be like the dust of the earth. You will spread abroad to the West, and to the East, and to the North, and to the Meridian. And in you and in your offspring, all the tribes of the earth shall be blessed.
28:14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed:

14: и будет потомство твое, как песок земной; и распространишься к морю и к востоку, и к северу и к полудню; и благословятся в тебе и в семени твоем все племена земные;
28:14
καὶ και and; even
ἔσται ειμι be
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
ὡς ως.1 as; how
ο the
ἄμμος αμμος sand
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πλατυνθήσεται πλατυνω broaden
ἐπὶ επι in; on
θάλασσαν θαλασσα sea
καὶ και and; even
ἐπὶ επι in; on
λίβα λιψ southwest wind
καὶ και and; even
ἐπὶ επι in; on
βορρᾶν βορρας north wind
καὶ και and; even
ἐπ᾿ επι in; on
ἀνατολάς ανατολη springing up; east
καὶ και and; even
ἐνευλογηθήσονται ενευλογεω commend in; bless in
ἐν εν in
σοὶ σοι you
πᾶσαι πας all; every
αἱ ο the
φυλαὶ φυλη tribe
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐν εν in
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
28:14
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed
כַּ ka כְּ as
עֲפַ֣ר ʕᵃfˈar עָפָר dust
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
פָרַצְתָּ֛ fāraṣtˈā פרץ break
יָ֥מָּה yˌommā יָם sea
וָ וְ and
קֵ֖דְמָה qˌēḏᵊmā קֶדֶם front
וְ wᵊ וְ and
צָפֹ֣נָה ṣāfˈōnā צָפֹון north
וָ וְ and
נֶ֑גְבָּה nˈeḡbā נֶגֶב south
וְ wᵊ וְ and
נִבְרֲכ֥וּ nivrᵃḵˌû ברך bless
בְךָ֛ vᵊḵˈā בְּ in
כָּל־ kol- כֹּל whole
מִשְׁפְּחֹ֥ת mišpᵊḥˌōṯ מִשְׁפָּחָה clan
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
וּ û וְ and
בְ vᵊ בְּ in
זַרְעֶֽךָ׃ zarʕˈeḵā זֶרַע seed
28:14. eritque germen tuum quasi pulvis terrae dilataberis ad occidentem et orientem septentrionem et meridiem et benedicentur in te et in semine tuo cunctae tribus terrae
And thy seed shall be as the dust of the earth: thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and IN THEE and thy seed all the tribes of the earth SHALL BE BLESSED.
28:14. And your offspring will be like the dust of the earth. You will spread abroad to the West, and to the East, and to the North, and to the Meridian. And in you and in your offspring, all the tribes of the earth shall be blessed.
28:14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:14: Thy seed shall be as the dust - The people that shall descend from thee shall be extremely numerous, and in thee and thy seed - the Lord Jesus descending from thee, according to the flesh, shall all the families of the earth - not only all of thy race, but all the other families or tribes of mankind which have not proceeded from any branch of the Abrahamic family, be blessed; for Jesus Christ by the grace of God tasted death For Every Man, Heb 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:14: thy seed: Gen 13:16, Gen 32:12, Gen 35:11, Gen 35:12; Num 23:10; Act 3:25; Rev 7:4, Rev 7:9
spread abroad: Heb. break forth
to the west: Gen 13:14; Deu 12:20; Mat 8:11
and in thee: Gen 12:3, Gen 18:18, Gen 22:18, Gen 26:4; Psa 72:17; Act 3:25; Gal 3:8, Gal 3:16; Eph 1:3
John Gill
28:14 And thy seed shall be as the dust of the earth,.... Innumerable, see Gen 13:16,
and thou shalt spread abroad to the west; or "the sea", the Mediterranean sea, which was west of the land of Canaan:
and to the east, and to the north, and to the south; not of the whole world, but of the land of Canaan: the meaning is, that his posterity should be numerous, and break out and spread themselves like a flood of water, and reach to the utmost bounds of the land on all sides:
and in thee and in thy seed shall all the families of the earth be blessed; that is, in that eminent and principal seed that should spring from him, the Messiah, in whom some of all nations should, as they have been, be blessed with all spiritual blessings, as redemption, peace, pardon, justification, adoption, and eternal life; the same promise had been made to Abraham, was renewed to Isaac, and now confirmed to Jacob, see Gen 22:18.
John Wesley
28:14 In thy seed shall all the families of the earth be blessed - Christ is the great blessing of the world: all that are blessed, whatever family they are of, are blessed in him, and none of any family are excluded from blessedness in him, but those that exclude themselves.
28:1528:15: Եւ ես ահաւասիկ ընդ քե՛զ եմ պահել զքեզ յամենայն ճանապարհս քո՝ յոր եւ գնասցես։ Եւ դարձուցից զքեզ յերկիրս յայս. զի ո՛չ թողից զքեզ մինչեւ արարից զամենայն ինչ զոր խօսեցայ ընդ քեզ[246]։ [246] Այլք. Եւ ես աւասիկ ընդ քեզ եմ։ Յօրինակին պակասէր. Զամենայն ինչ զոր խօսեցայ։
15 Ես ահա քեզ հետ եմ, որ պահպանեմ քեզ քո բոլոր ճանապարհներին, որոնցով գնալու ես: Քեզ վերադարձնելու եմ այս երկիրը, որովհետեւ քեզ չեմ լքելու, մինչեւ որ չկատարեմ այն ամէնը, ինչ խոստացել եմ քեզ»:
15 Ահա ես քեզի հետ եմ ու ամէն ուր որ երթաս քեզ պիտի պահեմ ու քեզ այս երկիրը պիտի դարձնեմ. քանզի մինչեւ որ իմ քեզի ըսածս չընեմ, քեզ պիտի չթողում»։
Եւ ես աւասիկ ընդ քեզ եմ պահել զքեզ յամենայն ճանապարհս քո յոր եւ գնասցես. եւ դարձուցից զքեզ յերկիրս յայս. զի ոչ թողից զքեզ մինչեւ արարից զամենայն ինչ զոր խօսեցայ ընդ քեզ:

28:15: Եւ ես ահաւասիկ ընդ քե՛զ եմ պահել զքեզ յամենայն ճանապարհս քո՝ յոր եւ գնասցես։ Եւ դարձուցից զքեզ յերկիրս յայս. զի ո՛չ թողից զքեզ մինչեւ արարից զամենայն ինչ զոր խօսեցայ ընդ քեզ[246]։
[246] Այլք. Եւ ես աւասիկ ընդ քեզ եմ։ Յօրինակին պակասէր. Զամենայն ինչ զոր խօսեցայ։
15 Ես ահա քեզ հետ եմ, որ պահպանեմ քեզ քո բոլոր ճանապարհներին, որոնցով գնալու ես: Քեզ վերադարձնելու եմ այս երկիրը, որովհետեւ քեզ չեմ լքելու, մինչեւ որ չկատարեմ այն ամէնը, ինչ խոստացել եմ քեզ»:
15 Ահա ես քեզի հետ եմ ու ամէն ուր որ երթաս քեզ պիտի պահեմ ու քեզ այս երկիրը պիտի դարձնեմ. քանզի մինչեւ որ իմ քեզի ըսածս չընեմ, քեզ պիտի չթողում»։
zohrab-1805▾ eastern-1994▾ western am▾
28:1515: и вот Я с тобою, и сохраню тебя везде, куда ты ни пойдешь; и возвращу тебя в сию землю, ибо Я не оставлю тебя, доколе не исполню того, что Я сказал тебе.
28:15 καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I μετὰ μετα with; amid σοῦ σου of you; your διαφυλάσσων διαφυλασσω guard thoroughly / carefully σε σε.1 you ἐν εν in τῇ ο the ὁδῷ οδος way; journey πάσῃ πας all; every οὗ ου.1 where ἐὰν εαν and if; unless πορευθῇς πορευομαι travel; go καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate σε σε.1 you εἰς εις into; for τὴν ο the γῆν γη earth; land ταύτην ουτος this; he ὅτι οτι since; that οὐ ου not μή μη not σε σε.1 you ἐγκαταλίπω εγκαταλειπω abandon; leave behind ἕως εως till; until τοῦ ο the ποιῆσαί ποιεω do; make με με me πάντα πας all; every ὅσα οσος as much as; as many as ἐλάλησά λαλεω talk; speak σοι σοι you
28:15 וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i עִמָּ֗ךְ ʕimmˈāḵ עִם with וּ û וְ and שְׁמַרְתִּ֨יךָ֙ šᵊmartˈîḵā שׁמר keep בְּ bᵊ בְּ in כֹ֣ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֵּלֵ֔ךְ tēlˈēḵ הלך walk וַ wa וְ and הֲשִׁ֣בֹתִ֔יךָ hᵃšˈivōṯˈîḵā שׁוב return אֶל־ ʔel- אֶל to הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this כִּ֚י ˈkî כִּי that לֹ֣א lˈō לֹא not אֶֽעֱזָבְךָ֔ ʔˈeʕᵉzāvᵊḵˈā עזב leave עַ֚ד ˈʕaḏ עַד unto אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִם־ ʔim- אִם if עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֖רְתִּי dibbˌartî דבר speak לָֽךְ׃ lˈāḵ לְ to
28:15. et ero custos tuus quocumque perrexeris et reducam te in terram hanc nec dimittam nisi conplevero universa quae dixiAnd I will be thy keeper whithersoever thou goest, and will bring thee back into this land: neither will I leave thee, till I shall have accomplished all that I have said.
15. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
28:15. And I will be your guardian wherever you will journey, and I will bring you back into this land. Neither will I dismiss you, until I have accomplished all that I have said.”
28:15. And, behold, I [am] with thee, and will keep thee in all [places] whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done [that] which I have spoken to thee of.
And, behold, I [am] with thee, and will keep thee in all [places] whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done [that] which I have spoken to thee of:

15: и вот Я с тобою, и сохраню тебя везде, куда ты ни пойдешь; и возвращу тебя в сию землю, ибо Я не оставлю тебя, доколе не исполню того, что Я сказал тебе.
28:15
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
μετὰ μετα with; amid
σοῦ σου of you; your
διαφυλάσσων διαφυλασσω guard thoroughly / carefully
σε σε.1 you
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
πάσῃ πας all; every
οὗ ου.1 where
ἐὰν εαν and if; unless
πορευθῇς πορευομαι travel; go
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
σε σε.1 you
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
ὅτι οτι since; that
οὐ ου not
μή μη not
σε σε.1 you
ἐγκαταλίπω εγκαταλειπω abandon; leave behind
ἕως εως till; until
τοῦ ο the
ποιῆσαί ποιεω do; make
με με me
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐλάλησά λαλεω talk; speak
σοι σοι you
28:15
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
עִמָּ֗ךְ ʕimmˈāḵ עִם with
וּ û וְ and
שְׁמַרְתִּ֨יךָ֙ šᵊmartˈîḵā שׁמר keep
בְּ bᵊ בְּ in
כֹ֣ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תֵּלֵ֔ךְ tēlˈēḵ הלך walk
וַ wa וְ and
הֲשִׁ֣בֹתִ֔יךָ hᵃšˈivōṯˈîḵā שׁוב return
אֶל־ ʔel- אֶל to
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
כִּ֚י ˈkî כִּי that
לֹ֣א lˈō לֹא not
אֶֽעֱזָבְךָ֔ ʔˈeʕᵉzāvᵊḵˈā עזב leave
עַ֚ד ˈʕaḏ עַד unto
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִם־ ʔim- אִם if
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבַּ֖רְתִּי dibbˌartî דבר speak
לָֽךְ׃ lˈāḵ לְ to
28:15. et ero custos tuus quocumque perrexeris et reducam te in terram hanc nec dimittam nisi conplevero universa quae dixi
And I will be thy keeper whithersoever thou goest, and will bring thee back into this land: neither will I leave thee, till I shall have accomplished all that I have said.
28:15. And I will be your guardian wherever you will journey, and I will bring you back into this land. Neither will I dismiss you, until I have accomplished all that I have said.”
28:15. And, behold, I [am] with thee, and will keep thee in all [places] whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done [that] which I have spoken to thee of.
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Adam Clarke: Commentary on the Bible - 1831
28:15: And, behold, I am with thee - For I fill the heavens and the earth. "My Word shall be thy help." - Targum. And will keep thee in all places, εν τῃ ὁδῳ πασῃ, in all this way - Septuagint. I shall direct, help, and support thee in a peculiar manner, in thy present journey, be with thee while thou sojournest with thy uncle, and will bring thee again into this land; so that in all thy concerns thou mayest consider thyself under my especial providence, for I will not leave thee. Thy descendants also shall be my peculiar people, whom I shall continue to preserve as such until I have done that which I have spoken to thee of - until the Messiah shall be born of thy race, and all the families of the earth - the Gentiles, be blessed through thee; the Gospel being preached to them, and they, with the believing Jews, made One Fold under One Shepherd, and one Bishop or Overseer of souls. And this circumstantial promise has been literally and punctually fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:15: I am: Gen 28:20, Gen 28:21, Gen 26:24, Gen 31:3, Gen 32:9, Gen 39:2, Gen 39:21, Gen 46:4; Exo 3:12; Jdg 6:16; Psa 46:7, Psa 46:11; Isa 7:14, Isa 8:10, Isa 41:10, Isa 43:2; Jer 1:19; Mat 18:20, Mat 28:20; Rom 8:31, Rom 8:32; Ti1 4:8
keep: Gen 48:16; Psa 121:5-8
bring: Gen 35:6, Gen 35:7
for I: Deu 31:6; Jos 1:5; Kg1 8:57; Joh 10:28, Joh 10:29; Heb 13:5, Heb 13:6; Jde 1:1
until: Num 23:19; Jos 23:14-16; Mat 24:35
John Gill
28:15 And, behold, I am with thee,.... Though alone, at a distance from his father's house, no friend to keep him company, or servant to attend him; but the presence of God here promised is abundantly more than an equivalent for all this:
and will keep thee in all places, whither thou goest; from beasts of prey, in lonesome places through which he might travel; from thieves and robbers, to whom he might be exposed; from his brother Esau, and all his ill designs against him; and from being always under the bondage of Laban, into which he would be brought:
and will bring thee again into this land: the land of Canaan, which was entailed on him and his seed for an inheritance; but, as he would now soon be out of it, and continue in another land for many years, as he did, which would make it look very unpromising that he and his seed should inherit it, this is said unto him:
for I will not leave thee, until I have done that which I have spoken to thee of; made good all his promises to him: and the sense is, not that he would then leave him when he had done so, but as not before, so never after; for God never does, nor never will, utterly forsake his people.
John Wesley
28:15 Behold I am with thee - Wherever we are, we are safe, if we have God's favourable presence with us. He knew not, but God foresaw what hardships he would meet with in his uncle's service, and therefore promiseth to preserve him in all places. God knows how to give his people graces and comforts accommodated to the events that shall be, as well as to those that are. He was now going as an exile into a place far distant, but God promiseth him to bring him again to this land. He seemed to be forsaken of all his friends, but God gives him this assurance, I will not leave thee.
28:1628:16: Եւ զարթեա՛ւ Յակոբ ՚ի քնոյ անտի իւրմէ՝ եւ ասէ. Տէր է ՚ի տեղւոջս յայսմիկ, եւ ես ո՛չ գիտէի։
16 Զարթնեց Յակոբն իր քնից ու ասաց. «Տէրն այստեղ է, իսկ ես չգիտէի»:
16 Յակոբ արթնցաւ իր քունէն ու ըսաւ. «Իրաւցնէ Տէրը այս տեղ է եղեր ու ես չգիտցայ»։
Եւ զարթեաւ Յակոբ ի քնոյ անտի իւրմէ եւ ասէ. Տէր է ի տեղւոջս յայսմիկ, եւ ես ոչ գիտէի:

28:16: Եւ զարթեա՛ւ Յակոբ ՚ի քնոյ անտի իւրմէ՝ եւ ասէ. Տէր է ՚ի տեղւոջս յայսմիկ, եւ ես ո՛չ գիտէի։
16 Զարթնեց Յակոբն իր քնից ու ասաց. «Տէրն այստեղ է, իսկ ես չգիտէի»:
16 Յակոբ արթնցաւ իր քունէն ու ըսաւ. «Իրաւցնէ Տէրը այս տեղ է եղեր ու ես չգիտցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
28:1616: Иаков пробудился от сна своего и сказал: истинно Господь присутствует на месте сем; а я не знал!
28:16 καὶ και and; even ἐξηγέρθη εξεγειρω raise up; awakened Ιακωβ ιακωβ Iakōb; Iakov ἀπὸ απο from; away τοῦ ο the ὕπνου υπνος slumber; sleep αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ὅτι οτι since; that ἔστιν ειμι be κύριος κυριος lord; master ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he ἐγὼ εγω I δὲ δε though; while οὐκ ου not ᾔδειν ειδω realize; have idea
28:16 וַ wa וְ and יִּיקַ֣ץ yyîqˈaṣ יקץ awake יַעֲקֹב֮ yaʕᵃqōv יַעֲקֹב Jacob מִ mi מִן from שְּׁנָתֹו֒ ššᵊnāṯˌô שֵׁנָה sleep וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אָכֵן֙ ʔāḵˌēn אָכֵן surely יֵ֣שׁ yˈēš יֵשׁ existence יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i לֹ֥א lˌō לֹא not יָדָֽעְתִּי׃ yāḏˈāʕᵊttî ידע know
28:16. cumque evigilasset Iacob de somno ait vere Dominus est in loco isto et ego nesciebamAnd when Jacob awaked out of sleep, he said: Indeed the Lord is in this place, and I knew it not.
16. And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.
28:16. And when Jacob had awakened from sleep, he said, “Truly, the Lord is in this place, and I did not know it.”
28:16. And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew [it] not.
And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew [it] not:

16: Иаков пробудился от сна своего и сказал: истинно Господь присутствует на месте сем; а я не знал!
28:16
καὶ και and; even
ἐξηγέρθη εξεγειρω raise up; awakened
Ιακωβ ιακωβ Iakōb; Iakov
ἀπὸ απο from; away
τοῦ ο the
ὕπνου υπνος slumber; sleep
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ὅτι οτι since; that
ἔστιν ειμι be
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
ἐγὼ εγω I
δὲ δε though; while
οὐκ ου not
ᾔδειν ειδω realize; have idea
28:16
וַ wa וְ and
יִּיקַ֣ץ yyîqˈaṣ יקץ awake
יַעֲקֹב֮ yaʕᵃqōv יַעֲקֹב Jacob
מִ mi מִן from
שְּׁנָתֹו֒ ššᵊnāṯˌô שֵׁנָה sleep
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אָכֵן֙ ʔāḵˌēn אָכֵן surely
יֵ֣שׁ yˈēš יֵשׁ existence
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
לֹ֥א lˌō לֹא not
יָדָֽעְתִּי׃ yāḏˈāʕᵊttî ידע know
28:16. cumque evigilasset Iacob de somno ait vere Dominus est in loco isto et ego nesciebam
And when Jacob awaked out of sleep, he said: Indeed the Lord is in this place, and I knew it not.
28:16. And when Jacob had awakened from sleep, he said, “Truly, the Lord is in this place, and I did not know it.”
28:16. And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew [it] not.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Выражая свое глубокое впечатление от чудесного видения, Иаков высказывает, что доселе он не думал, чтобы Бог являл Свое присутствие не на освященных только жертвами местах, но и в обитаемых язычниками местностях. Возможно, впрочем, видеть здесь выражение несовершенной еще веры в вездеприсутствие Божье (как понимает восклицание Иакова святой Кирилл Александрийский).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jacob's Vow.B. C. 1760.
16 And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not. 17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. 18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. 19 And he called the name of that place Beth-el: but the name of that city was called Luz at the first. 20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 21 So that I come again to my father's house in peace; then shall the LORD be my God: 22 And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.
God manifested himself and his favour to Jacob when he was asleep and purely passive; for the spirit, like the wind, blows when and where he listeth, and God's grace, like the dew, tarrieth not for the sons of men, Mic. v. 7. But Jacob applied himself to the improvement of the visit God had made him when he was awake; and we may well think he awaked, as the prophet did (Jer. xxxi. 26), and behold his sleep was sweet to him. Here is much of Jacob's devotion on this occasion.
I. He expressed a great surprise at the tokens he had of God's special presence with him in that place: Surely the Lord is in this place and I knew it not, v. 16. Note, 1. God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful that God is with them of a truth, satisfaction not communicable to others, but convincing to themselves. 2. We sometimes meet with God where we little thought of meeting with him. He is where we did not think he had been, is found where we asked not for him. No place excludes divine visits (ch. xvi. 13, here also); wherever we are, in the city or in the desert, in the house or in the field, in the shop or in the street, we may keep up our intercourse with Heaven if it be not our own fault.
II. It struck an awe upon him (v. 17): He was afraid; so far was he from being puffed up, and exalted above measure, with the abundance of the revelations (2 Cor. xii. 7), that he was afraid. Note, The more we see of God the more cause we see for holy trembling and blushing before him. Those to whom God is pleased to manifest himself are thereby laid, and kept, very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos. iii. 5. He said, How dreadful is this place! that is, "The appearance of God in this place is never to be thought of, but with a holy awe and reverence. I shall have a respect for this place, and remember it by this token, as long as I live:" not that he thought the place itself any nearer the divine visions than other places; but what he saw there at this time was, as it were, the house of God, the residence of the divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world, as the meetings of a city were in their gates; or the angels ascending and descending were like travellers passing and re-passing through the gates of a city. Note, 1. God is in a special manner present where his grace is revealed and where his covenants are published and sealed, as of old by the ministry of angels, so now by instituted ordinances, Matt. xxviii. 20. 2. Where God meets us with his special presence we ought to meet him with the most humble reverence, remembering his justice and holiness, and our own meanness and vileness.
III. He took care to preserve the memorial of it two ways: 1. He set up the stone for a pillar (v. 18); not as if he thought the visions of his head were any way owing to the stone on which it lay, but thus he would mark the place against he came back, and erect a lasting monument of God's favour to him, and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, ch. xii. 7. He therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniences for it, as afterwards he did, in gratitude to God for this vision, ch. xxxv. 7. Note, Grants of mercy call for returns of duty, and the sweet communion we have with God ought ever to be remembered. 2. He gave a new name to the place, v. 19. It had been called Luz, an almond-tree; but he will have it henceforward called Beth-el, the house of God. This gracious appearance of God to him put a greater honour upon it, and made it more remarkable, than all the almond-trees that flourished there. This is that Beth-el where, long after, it is said, God found Jacob, and there (in what he said to him) he spoke with us, Hos. xii. 4. In process of time, this Beth-el, the house of God, became Beth-aven, a house of vanity and iniquity, when Jeroboam set up one of his calves there.
IV. He made a solemn vow upon this occasion, v. 20-22. By religious vows we give glory to God, own our dependence upon him, and lay a bond upon our own souls to engage and quicken our obedience to him. Jacob was now in fear and distress; and it is seasonable to make vows in times of trouble, or when we are in pursuit of any special mercy, Jon. i. 16; Ps. lxvi. 13, 14; 1 Sam. i. 11; Num. xxi. 1-3. Jacob had now had a gracious visit from heaven. God had renewed his covenant with him, and the covenant is mutual. When God ratifies his promises to us, it is proper for us to repeat our promises to him. Now in this vow observe, 1. Jacob's faith. God had said (v. 15), I am with thee, and will keep thee. Jacob takes hold of this, and infers, "Seeing God will be with me, and will keep me, as he hath said, and (which is implied in that promise) will provide comfortably for me,--and seeing he has promised to bring me again to this land, that is, to the house of my father, whom I hope to find alive at my return in peace" (so unlike was he to Esau who longed for the days of mourning for his father),--"I depend upon it." Note, God's promises are to be the guide and measure of our desires and expectations. 2. Jacob's modesty and great moderation in his desires. He will cheerfully content himself with bread to eat, and raiment to put on; and, though God's promise had now made him heir to a very great estate, yet he indents not for soft clothing and dainty meat. Agur's wish is his, Feed me with food convenient for me; and see 1 Tim. vi. 8. Nature is content with a little, and grace with less. Those that have most have, in effect, no more for themselves than food and raiment; of the overplus they have only either the keeping or the giving, not the enjoyment: if God give us more, we are bound to be thankful, and to use it for him; if he give us but this, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, which appear here, (1.) In what he desired, that God would be with him and keep him. Note, We need desire no more to make us easy and happy, wherever we are, than to have God's presence with us and to be under his protection. It is comfortable, in a journey, to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and those that have God with them have all this in the best manner. (2.) In what he designed. His resolution is, [1.] In general, to cleave to the Lord, as his God in covenant: Then shall the Lord be my God. Not as if he would disown him and cast him off if he should want food and raiment; no, though he slay us, we must cleave to him; but "then I will rejoice in him as my God; then I will more strongly engage myself to abide with him." Note, Every mercy we receive from God should be improved as an additional obligation upon us to walk closely with him as our God. [2.] In particular, that he would perform some special acts of devotion, in token of his gratitude. First, "This pillar shall keep possession here till I come back in peace, and then it shall be God's house," that is, "an altar shall be erected here to the honour of God." Secondly, "The house of god shall not be unfurnished, nor his altar without a sacrifice: Of all that thou shalt give me I will surely give the tenth unto thee, to be spent either upon God's altars or upon his poor," both which are his receivers in the world. Probably it was according to some general instructions received from heaven that Abraham and Jacob offered the tenth of their acquisitions to God. Note, 1. God must be honoured with our estates, and must have his dues out of them. When we receive more than ordinary mercy from God we should study to give some signal instances of gratitude to him. 2. The tenth is a very fit proportion to be devoted to God and employed for him, though, as circumstances vary, it may be more or less, as God prospers us, 1 Cor. xvi. 2; 2 Cor. ix. 7.
Adam Clarke: Commentary on the Bible - 1831
28:16: The Lord is in this place; and I knew it not - That is, God has made this place his peculiar residence; it is a place in which he meets with and reveals himself to his followers. Jacob might have supposed that this place had been consecrated to God. And it has already been supposed that, his mind having been brought into a humble frame, he was prepared to hold communion with his Maker.
Albert Barnes: Notes on the Bible - 1834
28:16-19
Jacob awakes, and exclaims, "Surely the Lord is in this place, and I knew it not." He knew his omnipresence; but he did not expect a special manifestation of the Lord in this place, far from the sanctuaries of his father. He is filled with solemn awe, when he finds himself in the house of God and at the gate of heaven. The pillar is the monument of the event. The pouring of oil upon it is an act of consecration to God who has there appeared to him Num 7:1. He calls the name of the place Bethel, "the house of God." This is not the first time it received the name. Abraham also worshipped God here, and met with the name already existing (see on Gen 12:8; Gen 13:3; Gen 25:30.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:16: and I: Exo 3:5, Exo 15:11; Jos 5:15; Sa1 3:4-7; Job 9:11, Job 33:14; Psa 68:35; Isa 8:13
Carl Friedrich Keil and Franz Delitzsch
28:16
Jacob gave utterance to the impression made by this vision as soon as he awoke from sleep, in the words, "Surely Jehovah is in this place, and I knew it not." Not that the omnipresence of God was unknown to him; but that Jehovah in His condescending mercy should be near to him even here, far away from his father's house and from the places consecrated to His worship-it was this which he did not know or imagine. The revelation was intended not only to stamp the blessing, with which Isaac had dismissed him from his home, with the seal of divine approval, but also to impress upon Jacob's mind the fact, that although Jehovah would be near to protect and guide him even in a foreign land, the land of promise was the holy ground on which the God of his fathers would set up the covenant of His grace. On his departure from that land, he was to carry with him a sacred awe of the gracious presence of Jehovah there. To that end the Lord proved to him that He was near, in such a way that the place appeared "dreadful," inasmuch as the nearness of the holy God makes an alarming impression upon unholy man, and the consciousness of sin grows into the fear of death. But in spite of this alarm, the place was none other than "the house of God and the gate of heaven," i.e., a place where God dwelt, and a way that opened to Him in heaven.
John Gill
28:16 And Jacob awaked out of his sleep,.... Which had been sweet unto him, and out of his dream, it being now over; and it having left such a weight upon his mind, and such an awe upon his spirits, it might tend the sooner to awaken him; what time it was is not said, perhaps it was in the middle of the night or towards morning, since after this it is said that he rose early in the morning:
and he said, surely the Lord is in this place, and I knew it not; God is everywhere, in a general way, upholding all things by his power, as he is immense and omnipresent; but here he was in a special sense, by some signal token of his presence; by a stream of light and glory darting from the heavens, hence Onkelos and Jonathan paraphrase it,"the glory of the Lord, and the glory of the majesty of the Lord;''and by the appearance of angels, and by the communications of his mind and will, and grace to Jacob, and that communion he had with him in his dream, of which he was very sensible: for, when he says, "I knew it not", the meaning is, he did not think or expect to meet with God in such a place; he did not know that God ever appeared anywhere but in the houses of his people, such as his father's house; and in the congregation of the faithful, or where the saints met for public worship, or where an altar was erected for God: though sometimes God is present with his people, and they are not sensible of it; as the church in Is 41:10; and as Mary, when Christ was at her elbow, and she knew him not, Jn 20:13.
John Wesley
28:16 Surely the Lord is in this place, and I knew it not - God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful, that God is with them of a truth; satisfaction not communicable to others, but convincing to themselves. We sometimes meet with God there, where we little thought of meeting with him. He is there where we did not think he had been, is found there where we asked not for him.
Robert Jamieson, A. R. Fausset and David Brown
28:16 Jacob awaked out of his sleep--His language and his conduct were alike that of a man whose mind was pervaded by sentiments of solemn awe, of fervent piety, and lively gratitude (Jer 31:36).
28:1728:17: Զահի՛ հարաւ՝ եւ ասէ. Ահե՛ղ իմն է տեղիս այս. եւ ո՛չ է սա՝ եթէ ո՛չ տուն Աստուծոյ. եւ ա՛յս է դուռն երկնից[247]։ [247] Ոմանք. Ահեղ իմն է տեսիլս այս։
17 Նա վախեցաւ եւ ասաց. «Սարսռազդեցիկ է այս վայրը, եւ սա այլ բան չէ, եթէ ոչ Աստծու տունը, իսկ սա էլ երկնքի դուռն է»:
17 Եւ վախցաւ ու ըսաւ. «Ի՜նչ ահաւոր է այս տեղը. այս ուրիշ բան չէ՝ բայց միայն Աստուծոյ տունը։ Այս է երկնքի դուռը»։
Զահի հարաւ եւ ասէ. Ահեղ իմն է տեղիս այս. եւ ոչ է սա եթէ ոչ տուն Աստուծոյ, եւ այս է դուռն երկնից:

28:17: Զահի՛ հարաւ՝ եւ ասէ. Ահե՛ղ իմն է տեղիս այս. եւ ո՛չ է սա՝ եթէ ո՛չ տուն Աստուծոյ. եւ ա՛յս է դուռն երկնից[247]։
[247] Ոմանք. Ահեղ իմն է տեսիլս այս։
17 Նա վախեցաւ եւ ասաց. «Սարսռազդեցիկ է այս վայրը, եւ սա այլ բան չէ, եթէ ոչ Աստծու տունը, իսկ սա էլ երկնքի դուռն է»:
17 Եւ վախցաւ ու ըսաւ. «Ի՜նչ ահաւոր է այս տեղը. այս ուրիշ բան չէ՝ բայց միայն Աստուծոյ տունը։ Այս է երկնքի դուռը»։
zohrab-1805▾ eastern-1994▾ western am▾
28:1717: И убоялся и сказал: как страшно сие место! это не иное что, как дом Божий, это врата небесные.
28:17 καὶ και and; even ἐφοβήθη φοβεω afraid; fear καὶ και and; even εἶπεν επω say; speak ὡς ως.1 as; how φοβερὸς φοβερος fearful; fearsome ὁ ο the τόπος τοπος place; locality οὗτος ουτος this; he οὐκ ου not ἔστιν ειμι be τοῦτο ουτος this; he ἀλλ᾿ αλλα but ἢ η or; than οἶκος οικος home; household θεοῦ θεος God καὶ και and; even αὕτη ουτος this; he ἡ ο the πύλη πυλη gate τοῦ ο the οὐρανοῦ ουρανος sky; heaven
28:17 וַ wa וְ and יִּירָא֙ yyîrˌā ירא fear וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say מַה־ mah- מָה what נֹּורָ֖א nnôrˌā ירא fear הַ ha הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this אֵ֣ין ʔˈên אַיִן [NEG] זֶ֗ה zˈeh זֶה this כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if בֵּ֣ית bˈêṯ בַּיִת house אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and זֶ֖ה zˌeh זֶה this שַׁ֥עַר šˌaʕar שַׁעַר gate הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
28:17. pavensque quam terribilis inquit est locus iste non est hic aliud nisi domus Dei et porta caeliAnd trembling he said: How terrible is this place! this is no other but the house of God, and the gate of heaven.
17. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
28:17. And being terrified, he said: “How terrible this place is! This is nothing other than the house of God and the gateway of heaven.”
28:17. And he was afraid, and said, How dreadful [is] this place! this [is] none other but the house of God, and this [is] the gate of heaven.
And he was afraid, and said, How dreadful [is] this place! this [is] none other but the house of God, and this [is] the gate of heaven:

17: И убоялся и сказал: как страшно сие место! это не иное что, как дом Божий, это врата небесные.
28:17
καὶ και and; even
ἐφοβήθη φοβεω afraid; fear
καὶ και and; even
εἶπεν επω say; speak
ὡς ως.1 as; how
φοβερὸς φοβερος fearful; fearsome
ο the
τόπος τοπος place; locality
οὗτος ουτος this; he
οὐκ ου not
ἔστιν ειμι be
τοῦτο ουτος this; he
ἀλλ᾿ αλλα but
η or; than
οἶκος οικος home; household
θεοῦ θεος God
καὶ και and; even
αὕτη ουτος this; he
ο the
πύλη πυλη gate
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
28:17
וַ wa וְ and
יִּירָא֙ yyîrˌā ירא fear
וַ wa וְ and
יֹּאמַ֔ר yyōmˈar אמר say
מַה־ mah- מָה what
נֹּורָ֖א nnôrˌā ירא fear
הַ ha הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
אֵ֣ין ʔˈên אַיִן [NEG]
זֶ֗ה zˈeh זֶה this
כִּ֚י ˈkî כִּי that
אִם־ ʔim- אִם if
בֵּ֣ית bˈêṯ בַּיִת house
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
זֶ֖ה zˌeh זֶה this
שַׁ֥עַר šˌaʕar שַׁעַר gate
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
28:17. pavensque quam terribilis inquit est locus iste non est hic aliud nisi domus Dei et porta caeli
And trembling he said: How terrible is this place! this is no other but the house of God, and the gate of heaven.
28:17. And being terrified, he said: “How terrible this place is! This is nothing other than the house of God and the gateway of heaven.”
28:17. And he was afraid, and said, How dreadful [is] this place! this [is] none other but the house of God, and this [is] the gate of heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Мысль эта, однако, без нужды утрируется, когда утверждают (Гункель), что святость места здесь понимается исключительно объективно, т. е. приурочивается исключительно к самому месту. Известно, что и Бог иногда указывал на особую святость того или другого места (Исх 3:5; Нав 5:15), но во всех случаях святость сознавалась людьми, удостоившимися принять откровение свыше, именно отражалась в сердцах людей чувством смертельного страха и глубокого благоговения (напр., у Агари, Быт 16:13; Моисея, Исх 3:6: и др.). «Дом Божий» (beth Elohim = beth El, ст. 19) и «врата небесные» (schaar hasehamaim) — термины, впоследствии сделавшиеся обычными названиями для храма — заимствуются патриархом из содержания видения и усвояются им месту видения как бы по пророческому предвидению будущего святилища Божья (со времени разделения Еврейского царства в Вефиле был один из двух храмов десятиколенного царства, 3: Цap 12:29).

Обет Иакова.
Adam Clarke: Commentary on the Bible - 1831
28:17: How dreadful is this place! - The appearance of the ladder, the angels, and the Divine glory at the top of the ladder, must have left deep, solemn, and even awful impressions on the mind of Jacob; and hence the exclamation in the text, How dreadful is this place! This is none other but the house of God - The Chaldee gives this place a curious turn: "This is not a common place, but a place in which God delights; and opposite to this place is the gate of heaven." Onkelos seems to suppose that the gate or entrance into heaven was actually above this spot, and that when the angels of God descended to earth, they came through that opening into this place, and returned by the same way. And it really appears that Jacob himself had a similar notion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:17: he was: Exo 3:6; Jdg 13:22; Mat 17:6; Luk 2:9, Luk 8:35; Rev 1:17
the house: Gen 28:22, Gen 35:1-13; Ch2 5:14; Ecc 5:1; Ti1 3:15; Heb 10:21; Pe1 4:17
Geneva 1599
28:17 And he was (f) afraid, and said, How dreadful [is] this place! this [is] none other but the house of God, and this [is] the gate of heaven.
(f) He was touched with a godly fear and reverence.
John Gill
28:17 And he was afraid,.... Not with a servile but filial fear; not with a fear of the wrath and displeasure of God, but with a fear of his grace and goodness; not with a fear of distrust of it, of which he had just had such a comfortable assurance; but with an awe of the greatness and glory of God, being conscious of his own unworthiness to receive such favours from him:
and said, how dreadful is this place! not terrible and horrible, being not like Mount Sinai, but like Sion; not as the suburbs of hell, but as the gate of heaven majestic and venerable, because of the glory of God that appeared in it, whose name is holy and reverend and because of the holy angels here present: and so the church, of which this was an emblem, is a solemn assembly, awful and venerable; a city of solemnities, because of the worship of God in it, and his presence there; who is to be feared in the assembly of his saints, and to be had in reverence of all that are about him; and where persons should behave in a serious and solemn manner. The Targum of Jonathan is,"how tremendous and praiseworthy is this place! this is not a common place:"
this is none other but the house of God; wherefore he afterwards called it Bethel, which signifies the house of God; and so the church of God is often called, Ps 23:6; which is of God's building, where he dwells, and his family is, of which he is the master and governor; which he beautifies and adorns, fills, repairs, and defends:
and this is the gate of heaven: Mr. Mede renders it "the court of heaven", because of the angels; since in gates justice was administered by kings, attended with their retinue; but royal courts were not kept there, only courts of judicature: this place seems to be so called, because the heavens were opened and the glory of God was seen, attended by his angels, who were passing and repassing, as people through the streets of a city; and was an emblem of the church of Christ, who is figured by the ladder set on earth, whose top reached to heaven, the door, the gate, the way of ascent to it; here he is preached in the word as the way of salvation, the way to heaven and eternal happiness; here he is held forth in the ordinances; here he grants his presence to his people, and indulges them with communion with him, which makes it like and next to heaven unto them: and, generally speaking, though not always, God brings his people to heaven this way, through a Gospel church state, and by means of the word and ordinances; and here angels also attend, 1Cor 11:10.
John Wesley
28:17 He was afraid - So far was he from being puffed up. The more we see of God, the more cause we see for holy trembling and blushing before him. Those whom God is pleased to manifest himself to, are laid and kept very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos 3:5. And said, How dreadful is this place! - That is, the appearance of God in this place is to be thought of, but with a holy awe and reverence; I shall have a respect for this place, and remember it by this token as long as I live. Not that he thought the place itself any nearer the divine visions than any other places; but what he saw there at this time was, as it were, the house of God, the residence of the Divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world; as the meetings of a city were in their gates; or, the angels ascending and descending were like travellers passing and repassing through the gates of a city.
28:1828:18: Եւ յարեաւ Յակոբ ընդ առաւօտն, եւ ա՛ռ զվէմն զոր եդ ընդ սնարս իւր. եւ կանգնեաց զնա արձան. եւ արկ եւղ ՚ի գլուխ նորա։
18 Առաւօտեան Յակոբը վեր կացաւ, վերցրեց այն քարը, որ դրել էր իր գլխի տակ, եւ այն կանգնեցրեց իբրեւ կոթող: Նա իւղով օծեց քարի գագաթը:
18 Յակոբ առտուն կանուխ ելաւ ու իր գլխուն տակ դրած քարը առաւ եւ զանիկա իբր արձան կանգնեցուց ու անոր գլուխը իւղ թափեց։
Եւ յարեաւ Յակոբ ընդ առաւօտն եւ առ զվէմն զոր եդ ընդ սնարս իւր, եւ կանգնեաց զնա արձան, եւ արկ եւղ ի գլուխ նորա:

28:18: Եւ յարեաւ Յակոբ ընդ առաւօտն, եւ ա՛ռ զվէմն զոր եդ ընդ սնարս իւր. եւ կանգնեաց զնա արձան. եւ արկ եւղ ՚ի գլուխ նորա։
18 Առաւօտեան Յակոբը վեր կացաւ, վերցրեց այն քարը, որ դրել էր իր գլխի տակ, եւ այն կանգնեցրեց իբրեւ կոթող: Նա իւղով օծեց քարի գագաթը:
18 Յակոբ առտուն կանուխ ելաւ ու իր գլխուն տակ դրած քարը առաւ եւ զանիկա իբր արձան կանգնեցուց ու անոր գլուխը իւղ թափեց։
zohrab-1805▾ eastern-1994▾ western am▾
28:1818: И встал Иаков рано утром, и взял камень, который он положил себе изголовьем, и поставил его памятником, и возлил елей на верх его.
28:18 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ιακωβ ιακωβ Iakōb; Iakov τὸ ο the πρωὶ πρωι early καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the λίθον λιθος stone ὃν ος who; what ὑπέθηκεν υποτιθημι submit; risk ἐκεῖ εκει there πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἔστησεν ιστημι stand; establish αὐτὸν αυτος he; him στήλην στηλη and; even ἐπέχεεν επιχεω pour on ἔλαιον ελαιον oil ἐπὶ επι in; on τὸ ο the ἄκρον ακρον top; tip αὐτῆς αυτος he; him
28:18 וַ wa וְ and יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob בַּ ba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶ֨בֶן֙ ʔˈeven אֶבֶן stone אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׂ֣ם śˈām שׂים put מְרַֽאֲשֹׁתָ֔יו mᵊrˈaʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] מַצֵּבָ֑ה maṣṣēvˈā מַצֵּבָה massebe וַ wa וְ and יִּצֹ֥ק yyiṣˌōq יצק pour שֶׁ֖מֶן šˌemen שֶׁמֶן oil עַל־ ʕal- עַל upon רֹאשָֽׁהּ׃ rōšˈāh רֹאשׁ head
28:18. surgens ergo mane tulit lapidem quem subposuerat capiti suo et erexit in titulum fundens oleum desuperAnd Jacob, arising in the morning, took the stone, which he had laid under his head, and set it up for a title, pouring oil upon the top of it.
18. And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.
28:18. Therefore, Jacob, arising in the morning, took the stone which he had placed under his head, and he set it up as monument, pouring oil over it.
28:18. And Jacob rose up early in the morning, and took the stone that he had put [for] his pillows, and set it up [for] a pillar, and poured oil upon the top of it.
And Jacob rose up early in the morning, and took the stone that he had put [for] his pillows, and set it up [for] a pillar, and poured oil upon the top of it:

18: И встал Иаков рано утром, и взял камень, который он положил себе изголовьем, и поставил его памятником, и возлил елей на верх его.
28:18
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Ιακωβ ιακωβ Iakōb; Iakov
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸν ο the
λίθον λιθος stone
ὃν ος who; what
ὑπέθηκεν υποτιθημι submit; risk
ἐκεῖ εκει there
πρὸς προς to; toward
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἔστησεν ιστημι stand; establish
αὐτὸν αυτος he; him
στήλην στηλη and; even
ἐπέχεεν επιχεω pour on
ἔλαιον ελαιον oil
ἐπὶ επι in; on
τὸ ο the
ἄκρον ακρον top; tip
αὐτῆς αυτος he; him
28:18
וַ wa וְ and
יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
בַּ ba בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶ֨בֶן֙ ʔˈeven אֶבֶן stone
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׂ֣ם śˈām שׂים put
מְרַֽאֲשֹׁתָ֔יו mᵊrˈaʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
מַצֵּבָ֑ה maṣṣēvˈā מַצֵּבָה massebe
וַ wa וְ and
יִּצֹ֥ק yyiṣˌōq יצק pour
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
עַל־ ʕal- עַל upon
רֹאשָֽׁהּ׃ rōšˈāh רֹאשׁ head
28:18. surgens ergo mane tulit lapidem quem subposuerat capiti suo et erexit in titulum fundens oleum desuper
And Jacob, arising in the morning, took the stone, which he had laid under his head, and set it up for a title, pouring oil upon the top of it.
28:18. Therefore, Jacob, arising in the morning, took the stone which he had placed under his head, and he set it up as monument, pouring oil over it.
28:18. And Jacob rose up early in the morning, and took the stone that he had put [for] his pillows, and set it up [for] a pillar, and poured oil upon the top of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Под впечатлением видения, Иаков, во-первых, ставит камень, служивший ему возглавием, памятником (mazzebah) и возливает на него елей. Обычай ставить столпы и подобные им сооружения в качестве памятников известных событий весьма распространен на древнем и новом Востоке. В Библии, кроме истории Иакова (28:18; 31:45; 35:14), поставление камней с указанным назначением упоминается еще в истории И. Навина (Нав 4:9; 24:26), пророка Самуила (1: Цар 7:12) и др. Позднейшие злоупотребления этим обычаем в целях идолослужения вызвали запрещение в законе Моисеевом (Лев 26:3) ставить столпы. Равным образом и обычай посвящения камней божеству известен был на Востоке, напр., у финикиян, и в классическом мире. Елей, как необходимая принадлежность путешествия в жарких странах, как средство подкрепления и питания, естественно, был под рукою у путника Иакова: «вероятно, только один елей он и нес с собою, находясь в пути» (Иоанн Златоуст, с. 585). Таким образом, «что имел у себя, тем и воздал великодаровитому Господу» (блаженный Феод., отв. на вопр. 85).
Adam Clarke: Commentary on the Bible - 1831
28:18: And Jacob - took the stone - and set it up for a pillar - He placed the stone in an erect posture, that it might stand as a monument of the extraordinary vision which he had in this place; and he poured oil upon it, thereby consecrating it to God, so that it might be considered an altar on which libations might be poured, and sacrifices offered unto God. See Gen 35:14.
The Brahmins anoint their stone images with oil before bathing; and some anoint them with sweet-scented oil. This is a practice which arises more from the customs of the Hindoos than from their idolatry. Anointing persons as an act of homage has been transferred to their idols.
There is a foolish tradition that the stone set up by Jacob was afterwards brought to Jerusalem, from which, after a long lapse of time, it was brought to Spain, from Spain to Ireland, from Ireland to Scotland, and on it the kings of Scotland sat to be crowned; and concerning which the following leonine verses were made: -
Ni fallat fatum, - Scoti quocunque locatum
Invenient lapidem, - regnare tenentur ibidem.
Or fate is blind - or Scots shall find
Where'er this stone - the royal throne.
Camden's Perthshire.
Edward I. had it brought to Westminster; and there this stone, called Jacob's pillar, and Jacob's pillow, is now placed under the chair on which the king sits when crowned! It would be as ridiculous to attempt to disprove the truth of this tradition, as to prove that the stone under the old chair in Westminster was the identical stone which served the patriarch for a bolster.
And poured oil upon the top of it - Stones, images, and altars, dedicated to Divine worship, were always anointed with oil. This appears to have been considered as a consecration of them to the object of the worship, and a means of inducing the god or goddess to take up their residence there, and answer the petitions of their votaries. Anointing stones, images, etc., is used in idolatrous countries to the present day, and the whole idol is generally smeared over with oil. Sometimes, besides the anointing, a crown or garland was placed on the stone or altar to honor the divinity, who was supposed, in consequence of the anointing, to have set up his residence in that place. It appears to have been on this ground that the seats of polished stone, on which the kings sat in the front of their palaces to administer justice, were anointed, merely to invite the deity to reside there, that true judgment might be given, and a righteous sentence always be pronounced. Of this we have an instance in Homer, Odyss. lib. v., ver. 406-410: -
Εκ δ' ελθων, κατ' αρ' ἑζετ' επι ξεστοισι λιθοσιν,
Οἱ οἱ εσαν προπαροιθε θυραων ὑψηλαων,
Δευκοι, αποστιλβοντες αλειφατος· οἱς επι μεν πριν
Νηλευς ἱζεσκεν, θεοφιν μηστωρ αταλαντος.
The old man early rose, walk'd forth, and sate
On polish'd stone before his palace gate;
With unguent smooth the lucid marble shone,
Where ancient Neleus sate, a rustic throne.
Pope.
This gives a part of the sense of the passage; but the last line, on which much stress should be laid, is very inadequately rendered by the English poet. It should be translated, -
Where Neleus sat, equal in counsel to the gods; because inspired by their wisdom, and which inspiration he and his successor took pains to secure by consecrating with the anointing oil the seat of judgment on which they were accustomed to sit. Some of the ancient commentators on Homer mistook the meaning of this place by not understanding the nature of the custom; and these Cowper unfortunately follows, translating "resplendent as with oil;" which as destroys the whole sense, and obliterates the allusion. This sort of anointing was a common custom in all antiquity, and was probably derived from this circumstance. Arnobius tells us that it was customary with himself while a heathen, "when he saw a smooth polished stone that had been smeared with oils, to kiss and adore it, as if possessing a Divine virtue."
Si quando conspexeram lubricatum lapidem,
et ex olivi unguine sordidatum (ordinatum)
tanquam inesset vis prasens, adulabar, affabar.
And Theodoret, in his eighty-fourth question on Genesis, asserts that many pious women in his time were accustomed to anoint the coffins of the martyrs, etc. And in Catholic countries when a church is consecrated they anoint the door-posts, pillars, altars, etc. So under the law there was a holy anointing oil to sanctify the tabernacle, laver, and all other things used in God's service, Exo 40:9, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:18: rose up: Gen 22:3; Psa 119:60; Ecc 9:10
and took: The practice of setting up stones as a memorial by travellers still exists in Persia, and other parts of the East.
set it: Gen 31:13, Gen 31:45, Gen 35:14, Gen 35:20; Jos 24:26, Jos 24:27; Sa1 7:12; Sa2 18:18; Isa 19:19
poured: Lev 8:10-12; Num 7:1
Carl Friedrich Keil and Franz Delitzsch
28:18
In the morning Jacob set up the stone at his head, as a monument (מצּבה) to commemorate the revelation he had received from God; and poured oil upon the top, to consecrate it as a memorial of the mercy that had been shown him there (visionis insigne μνημόσυνον, Calvin), not as an idol or an object or divine worship (vid., Ex 30:26.). - He then gave the place the name of Bethel, i.e., House of God, whereas (ואוּלם) the town had been called Luz before. This antithesis shows that Jacob gave the name, not to the place where the pillar was set up, but to the town, in the neighbourhood of which he had received the divine revelation. He renewed it on his return from Mesopotamia (Gen 35:15). This is confirmed by Gen 48:3, where Jacob, like the historian in Gen 35:6-7, speaks of Luz as the place of this revelation. There is nothing at variance with this in Josh 16:2; Josh 18:13; for it is not Bethel as a city, but the mountains of Bethel, that are there distinguished from Luz (see my Commentary on Josh 16:2).
(Note: The fact mentioned here has often been cited as the origin of the anointed stones (βαίτυλοι) of the heathen, and this heathen custom has been regarded as a degeneration of the patriarchal. But apart from this essential difference, that the Baetulian worship was chiefly connected with meteoric stones (cf. F. von Dalberg, @fcb. d. Meteor-cultus d. Alten), which were supposed to have come down from some god, and were looked upon as deified, this opinion is at variance with the circumstance, that Jacob himself, in consecrating the stone by pouring oil upon it, only followed a custom already established, and still more with the fact, that the name βαίτυλοι, Βαιτόλια, notwithstanding its sounding like Bethel, can hardly have arisen from the name Beth-El, Gr. Βαιθήλ, since the τ for θ would be perfectly inexplicable. Dietrich derives βαιτύλιον from בּטּל, to render inoperative, and interprets it amulet.)
Geneva 1599
28:18 And Jacob rose up early in the morning, and took the stone that he had put [for] his pillows, and (g) set it up [for] a pillar, and poured oil upon the top of it.
(g) To be a reminder of the vision shown to him.
John Gill
28:18 And Jacob rose up early in the morning,.... In order to proceed on his journey, being comfortably refreshed both in body and mind: but first he
took the stone that he had put for his pillows, and set it up for a pillar; not for a statue or an idol to be worshipped, but for a memorial of the mercy and goodness of God unto him, see Josh 4:3; indeed, among the Heathens, stones, even rude and unpolished ones, were worshipped as gods; and this was the ancient custom among the Greeks, and which, as Pausanias (l) says, universally obtained among them:
and poured oil upon the top of it; which he had brought with him for necessary uses in his journey, or fetched from the neighbouring city; the former is most likely: and this he did, that he might know it again when he returned, as Aben Ezra remarks, and not for the consecration of it for religious use; though it is thought, by some learned men (m), that the Phoenicians worshipped this stone which Jacob anointed; and that from this anointed stone at Bethel came the Boetylia, which were anointed stones consecrated to Saturn and Jupiter, and others, and were worshipped as gods; the original of which Sanchoniatho (n) ascribes to Uranus, who, he says, devised the Boetylia, forming animated stones, which Bochart renders anointed stones; and so Apuleius (o), Minutius Felix (p), Arnobius (q), and others, speak of anointed stones, worshipped as deities; and hence it may be through the early and ancient abuse of such pillars it was, that they were forbidden by the law of Moses, and such as the Heathens had erected were to be pulled down, Lev 26:1.
(l) Achaiaca sive, l. 7. p. 441. (m) Bochart. Canaan. l. 2. c. 2. col. 707, 708. Marsham. Chronicon, p. 56. & alii. (n) Apud Euseb. Praepar. Evangel. l. 1. p. 37. (o) Florida, c. 1. (p) Octav. p. 2. (q) Adv. Gentes, l. 1. p. 2.
John Wesley
28:18 He set up the stone for a pillar - To mark the place again, if he came back, and erect a lasting monument of God's favour to him: and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, Gen 12:7, he therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniencies for it, as afterwards he did, in gratitude to God, Gen 35:7. Grants of mercy call for our returns of duty and the sweet communion we have with God ought ever to be remembered.
Robert Jamieson, A. R. Fausset and David Brown
28:18 Jacob set up a stone, etc.--The mere setting up of the stone might have been as a future memorial to mark the spot; and this practice is still common in the East, in memory of a religious vow or engagement. But the pouring oil upon it was a consecration. Accordingly he gave it a new name, Beth-el, "the house of God" (Hos 12:4); and it will not appear a thing forced or unnatural to call a stone a house, when one considers the common practice in warm countries of sitting in the open air by or on a stone, as are those of this place, "broad sheets of bare rock, some of them standing like the cromlechs of Druidical monuments" [STANLEY].
28:1928:19: Եւ կոչեաց Յակոբ զանուն տեղւոյն այնորիկ Տո՛ւն Աստուծոյ. եւ յառաջ անուն էր քաղաքին այնորիկ Ուլմաւուս[248]։ [248] Ոմանք. Քաղաքին այնորիկ՝ Աւղովմաւուս։ Եւ ոմանք. այնորիկ՝ Լուզա՛։
19 Յակոբն այդ վայրը կոչեց Աստծու տուն. նախկինում այդ քաղաքի անունը Ուլմաւուս էր:
19 Եւ այն տեղին անունը Բեթէլ* դրաւ. բայց առաջ այն քաղաքին անունը Լուզ էր։
Եւ կոչեաց Յակոբ զանուն տեղւոյն այնորիկ [370]Տուն Աստուծոյ``. եւ յառաջ անուն էր քաղաքին այնորիկ Լուզա:

28:19: Եւ կոչեաց Յակոբ զանուն տեղւոյն այնորիկ Տո՛ւն Աստուծոյ. եւ յառաջ անուն էր քաղաքին այնորիկ Ուլմաւուս[248]։
[248] Ոմանք. Քաղաքին այնորիկ՝ Աւղովմաւուս։ Եւ ոմանք. այնորիկ՝ Լուզա՛։
19 Յակոբն այդ վայրը կոչեց Աստծու տուն. նախկինում այդ քաղաքի անունը Ուլմաւուս էր:
19 Եւ այն տեղին անունը Բեթէլ* դրաւ. բայց առաջ այն քաղաքին անունը Լուզ էր։
zohrab-1805▾ eastern-1994▾ western am▾
28:1919: И нарек имя месту тому: Вефиль, а прежнее имя того города было: Луз.
28:19 καὶ και and; even ἐκάλεσεν καλεω call; invite Ιακωβ ιακωβ Iakōb; Iakov τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that Οἶκος οικος home; household θεοῦ θεος God καὶ και and; even Ουλαμλους ουλαμλους be ὄνομα ονομα name; notable τῇ ο the πόλει πολις city τὸ ο the πρότερον προτερον earlier
28:19 וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and אוּלָ֛ם ʔûlˈām אוּלָם but ל֥וּז lˌûz לוּז Luz שֵׁם־ šēm- שֵׁם name הָ hā הַ the עִ֖יר ʕˌîr עִיר town לָ lā לְ to † הַ the רִאשֹׁנָֽה׃ rišōnˈā רִאשֹׁון first
28:19. appellavitque nomen urbis Bethel quae prius Luza vocabaturAnd he called the name of the city Bethel, which before was called Luza.
19. And he called the name of that place Beth-el: but the name of the city was Luz at the first.
28:19. And he called the name of the city, ‘Bethel,’ which before was called Luz.
28:19. And he called the name of that place Bethel: but the name of that city [was called] Luz at the first.
And he called the name of that place Beth- el: but the name of that city [was called] Luz at the first:

19: И нарек имя месту тому: Вефиль, а прежнее имя того города было: Луз.
28:19
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Ιακωβ ιακωβ Iakōb; Iakov
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
Οἶκος οικος home; household
θεοῦ θεος God
καὶ και and; even
Ουλαμλους ουλαμλους be
ὄνομα ονομα name; notable
τῇ ο the
πόλει πολις city
τὸ ο the
πρότερον προτερον earlier
28:19
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
וְ wᵊ וְ and
אוּלָ֛ם ʔûlˈām אוּלָם but
ל֥וּז lˌûz לוּז Luz
שֵׁם־ šēm- שֵׁם name
הָ הַ the
עִ֖יר ʕˌîr עִיר town
לָ לְ to
הַ the
רִאשֹׁנָֽה׃ rišōnˈā רִאשֹׁון first
28:19. appellavitque nomen urbis Bethel quae prius Luza vocabatur
And he called the name of the city Bethel, which before was called Luza.
28:19. And he called the name of the city, ‘Bethel,’ which before was called Luz.
28:19. And he called the name of that place Bethel: but the name of that city [was called] Luz at the first.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Второй акт Иакова: соответственно упомянутому своему впечатлению он называет место видения именем: Бет-Ель или Вефиль («дом Божий»), между тем как прежнее имя соседнему местечку было: Луз. Вторично и окончательно Иаков утверждает название Вефиль по возвращении из Месопотамии (35:15).

Чтение LХХ и слав. OulamlouV (варианты OulammaouV, SullammaouV и др. — у Гольмеса). Улам-луз — явно ошибочное соединение еврейских слов ulam (же, прежде) и Luz. Из последующей истории видно, что хананейское имя Луз существовало совместно с еврейским Вефиль: первое употребляет и сам Иаков (48:3), а в кн. И. Навина Луз и Вефиль, по-видимому, представляются именами разных местностей (16:2; ср. 18:13). Имя Вефиль, впрочем, известно было и ранее Иакова — при Аврааме (12:8; 13:3).

Отголосок этого названия сохранился в известном у финикиян и греков имени Baitulia, Байтилия, каким назывались у тех и др. священные камни, преимущественно из метеоритов и аэролитов, помазанием посвященные божествам. Таким образом, можно предполагать, что этот «обычай произошел от Иакова» (Филарет, Зап. на Быт 2:52).
Adam Clarke: Commentary on the Bible - 1831
28:19: He called the name of that place Beth-el - That is, the house of God; for in consequence of his having anointed the stone, and thus consecrated it to God, he considered it as becoming henceforth his peculiar residence; see on the preceding verse. This word should be always pronounced as two distinct syllables, each strongly accented, Beth-El.
Was called Luz at the first - The Hebrew has אולם לוז Ulam Luz, which the Roman edition of the Septuagint translates Ουλαμλουζ Oulamlouz; the Alexandrian MS., Ουλαμμους Oulammaus; the Aldine, Ουλαμμαους Oulammaous; Symmachus, Λαμμαους Lammaous; and some others, Ουλαμ Oulam. The Hebrew אולם ulam is sometimes a particle signifying as, just as; hence it may signify that the place was called Beth-El, as it was formerly called Luz. As Luz signifies an almond, almond or hazel tree, this place probably had its name from a number of such trees growing in that region. Many of the ancients confounded this city with Jerusalem, to which they attribute the eight following names, which are all expressed in this verse: -
Solyma, Luza, Bethel, Hierosolyma, Jebus, Aelia,
Urbs sacra, Hierusalem dicitur atque Salem.
Solyma, Luz, Beth-El, Hierosolyma, Jebus, Aelia,
The holy city is call'd, as also Jerusalem and Salem.
From Beth-El came the Baetylia, Bethyllia, Βαιτυλια, or animated stones, so celebrated in antiquity, and to which Divine honors were paid. The tradition of Jacob anointing this stone, and calling the place Beth-El, gave rise to all the superstitious accounts of the Baetylia or consecrated stones, which we find in Sanchoniathon and others. These became abused to idolatrous purposes, and hence God strongly prohibits them, Lev 26:1; and it is very likely that stones of this kind were the most ancient objects of idolatrous worship; these were afterwards formed into beautiful human figures, male and female, when the art of sculpture became tolerably perfected, and hence the origin of idolatry as far as it refers to the worshipping of images, for these, being consecrated by anointing, etc., were supposed immediately to become instinct with the power and energy of some divinity. Hence, then, the Baetylia or living stones of the ancient Phoenicians, etc. As oil is an emblem of the gifts and graces of the Holy Spirit, so those who receive this anointing are considered as being alive unto God, and are expressly called by St. Peter living stones, Pe1 2:4, Pe1 2:5. May not the apostle have reference to those living stones or Baetyllia of antiquity, and thus correct the notion by showing that these rather represented the true worshippers of God, who were consecrated to his service and made partakers of the Holy Ghost, and that these alone could be properly called the living stone, out of which the true spiritual temple is composed?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:19: the name: Gen 12:8, Gen 35:1, Gen 48:3; Jdg 1:22-26; Kg1 12:29; Hos 4:15, Hos 12:4, Hos 12:5
Bethel: i. e. the house of God
John Gill
28:19 And he called the name of that place Bethel,.... The house of God, which he took this place to be:
but the name of that city was called Luz at the first; which signifies an almond or hazel nut, Gen 30:37; perhaps from the number of this sort of trees that grew there, under which Jacob might lay himself down, which was probably in the field of Luz; and being at night, he might not know there was a city so near, until the morning. Though Josephus (r) says he did it purposely, out of hatred to the Canaanites, and chose rather to lie under the open air. This was about twelve miles from Jerusalem, as Jerom (s) says.
(r) Antiqu. l. 1. c. 19. sect. 1. (s) De loc. Heb. fol. 89. C.
John Wesley
28:19 It had been called Luz, an almond - tree, but he will have it henceforth called Beth - el, the house of God. This gracious appearance of God to him made it more remarkable than all the almond - trees that flourished there.
28:2028:20: Եւ ուխտեաց Յակոբ ուխտ՝ եւ ասէ. Եթէ եղիցի Տէր Աստուած ընդ իս, եւ ապրեցուսցէ զիս ՚ի ճանապարհիս յայսմիկ զոր ես երթամ, եւ տացէ ինձ հա՛ց ուտելոյ եւ հանդերձ զգենլոյ,
20 Յակոբն ուխտ անելով՝ ասաց. «Եթէ Տէր Աստուած ինձ հետ լինի եւ ինձ պահպանի այն ճանապարհին, որով գնում եմ ես, ինձ ուտելու հաց տայ եւ հագնելու հագուստ,
20 Եւ Յակոբ ուխտ ըրաւ ու ըսաւ. «Եթէ Աստուած ինծի հետ ըլլայ ու այս երթալու ճամբուս մէջ զիս պահէ ու ինծի ուտելու հաց ու հագնելու հանդերձ տայ
Եւ ուխտեաց Յակոբ ուխտ եւ ասէ. Եթէ եղիցի [371]Տէր Աստուած ընդ իս, եւ ապրեցուսցէ զիս ի ճանապարհիս յայսմիկ զոր ես երթամ, եւ տացէ ինձ հաց ուտելոյ եւ հանդերձ զգենլոյ:

28:20: Եւ ուխտեաց Յակոբ ուխտ՝ եւ ասէ. Եթէ եղիցի Տէր Աստուած ընդ իս, եւ ապրեցուսցէ զիս ՚ի ճանապարհիս յայսմիկ զոր ես երթամ, եւ տացէ ինձ հա՛ց ուտելոյ եւ հանդերձ զգենլոյ,
20 Յակոբն ուխտ անելով՝ ասաց. «Եթէ Տէր Աստուած ինձ հետ լինի եւ ինձ պահպանի այն ճանապարհին, որով գնում եմ ես, ինձ ուտելու հաց տայ եւ հագնելու հագուստ,
20 Եւ Յակոբ ուխտ ըրաւ ու ըսաւ. «Եթէ Աստուած ինծի հետ ըլլայ ու այս երթալու ճամբուս մէջ զիս պահէ ու ինծի ուտելու հաց ու հագնելու հանդերձ տայ
zohrab-1805▾ eastern-1994▾ western am▾
28:2020: И положил Иаков обет, сказав: если Бог будет со мною и сохранит меня в пути сем, в который я иду, и даст мне хлеб есть и одежду одеться,
28:20 καὶ και and; even ηὔξατο ευχομαι wish; make Ιακωβ ιακωβ Iakōb; Iakov εὐχὴν ευχη wish; vow λέγων λεγω tell; declare ἐὰν εαν and if; unless ᾖ ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even διαφυλάξῃ διαφυλασσω guard thoroughly / carefully με με me ἐν εν in τῇ ο the ὁδῷ οδος way; journey ταύτῃ ουτος this; he ᾗ ος who; what ἐγὼ εγω I πορεύομαι πορευομαι travel; go καὶ και and; even δῷ διδωμι give; deposit μοι μοι me ἄρτον αρτος bread; loaves φαγεῖν εσθιω eat; consume καὶ και and; even ἱμάτιον ιματιον clothing; clothes περιβαλέσθαι περιβαλλω drape; clothe
28:20 וַ wa וְ and יִּדַּ֥ר yyiddˌar נדר vow יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob נֶ֣דֶר nˈeḏer נֶדֶר vow לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִם־ ʔim- אִם if יִהְיֶ֨ה yihyˌeh היה be אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) עִמָּדִ֗י ʕimmāḏˈî עִמָּד company וּ û וְ and שְׁמָרַ֨נִי֙ šᵊmārˈanî שׁמר keep בַּ ba בְּ in † הַ the דֶּ֤רֶךְ ddˈereḵ דֶּרֶךְ way הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i הֹולֵ֔ךְ hôlˈēḵ הלך walk וְ wᵊ וְ and נָֽתַן־ nˈāṯan- נתן give לִ֥י lˌî לְ to לֶ֛חֶם lˈeḥem לֶחֶם bread לֶ le לְ to אֱכֹ֖ל ʔᵉḵˌōl אכל eat וּ û וְ and בֶ֥גֶד vˌeḡeḏ בֶּגֶד garment לִ li לְ to לְבֹּֽשׁ׃ lᵊbbˈōš לבשׁ cloth
28:20. vovit etiam votum dicens si fuerit Deus mecum et custodierit me in via per quam ambulo et dederit mihi panem ad vescendum et vestem ad induendumAnd he made a vow, saying: If God shall be with me, and shall keep me in the way by which I walk, and shall give me bread to eat, and raiment to put on,
20. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
28:20. And then he made a vow, saying: “If God will be with me, and will guard me along the way by which I walk, and will give me bread to eat and clothing to wear,
28:20. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on:

20: И положил Иаков обет, сказав: если Бог будет со мною и сохранит меня в пути сем, в который я иду, и даст мне хлеб есть и одежду одеться,
28:20
καὶ και and; even
ηὔξατο ευχομαι wish; make
Ιακωβ ιακωβ Iakōb; Iakov
εὐχὴν ευχη wish; vow
λέγων λεγω tell; declare
ἐὰν εαν and if; unless
ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
διαφυλάξῃ διαφυλασσω guard thoroughly / carefully
με με me
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ταύτῃ ουτος this; he
ος who; what
ἐγὼ εγω I
πορεύομαι πορευομαι travel; go
καὶ και and; even
δῷ διδωμι give; deposit
μοι μοι me
ἄρτον αρτος bread; loaves
φαγεῖν εσθιω eat; consume
καὶ και and; even
ἱμάτιον ιματιον clothing; clothes
περιβαλέσθαι περιβαλλω drape; clothe
28:20
וַ wa וְ and
יִּדַּ֥ר yyiddˌar נדר vow
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
נֶ֣דֶר nˈeḏer נֶדֶר vow
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אִם־ ʔim- אִם if
יִהְיֶ֨ה yihyˌeh היה be
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עִמָּדִ֗י ʕimmāḏˈî עִמָּד company
וּ û וְ and
שְׁמָרַ֨נִי֙ šᵊmārˈanî שׁמר keep
בַּ ba בְּ in
הַ the
דֶּ֤רֶךְ ddˈereḵ דֶּרֶךְ way
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
הֹולֵ֔ךְ hôlˈēḵ הלך walk
וְ wᵊ וְ and
נָֽתַן־ nˈāṯan- נתן give
לִ֥י lˌî לְ to
לֶ֛חֶם lˈeḥem לֶחֶם bread
לֶ le לְ to
אֱכֹ֖ל ʔᵉḵˌōl אכל eat
וּ û וְ and
בֶ֥גֶד vˌeḡeḏ בֶּגֶד garment
לִ li לְ to
לְבֹּֽשׁ׃ lᵊbbˈōš לבשׁ cloth
28:20. vovit etiam votum dicens si fuerit Deus mecum et custodierit me in via per quam ambulo et dederit mihi panem ad vescendum et vestem ad induendum
And he made a vow, saying: If God shall be with me, and shall keep me in the way by which I walk, and shall give me bread to eat, and raiment to put on,
28:20. And then he made a vow, saying: “If God will be with me, and will guard me along the way by which I walk, and will give me bread to eat and clothing to wear,
28:20. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: 3-е действие Иакова: его обет Богу — первый из отмеченных в Библии обетов. В этом обете (у раввинов считавшемся образцом или нормой всех обетов и на все времена) 3: элемента:

1) внутреннее и искреннее признание Всевышнего своим Богом, с посвящением себя самого на служение Ему;
2) особое посвящение и почитание места видения; и
3) обещание Богу десятины из всего.

По-видимому, свою веру в Бога Иаков обусловливает внешними и личными интересами. Но, во-первых, это условие обета у Иакова есть простой перифраз непосредственно предшествующего обетования Божия (ст. 13–15); во-вторых, Иаков испрашивает у Господа лишь хлеба и одежды и таким образом исполняет завет евангельский о нестяжательности (Иоанн Златоуст, Филарет); в-третьих, с каким смирением и благодарностью понимал Иаков благодеяния Божии, видно из молитвы его (32:10).

Десятина, как видно из примера Авраама (14:20), была древним обычаем и в общежитии, в отношении к царям. Здесь впервые читаем о десятине Богу.

«Камень… будет… домом Божиим» (beth Elohim) — может быть, в связи с этим представлением стоит ветхозаветное величание Бога — Zur Israel, скала, твердыня Израилева (49:24; Ис 30:29).
Adam Clarke: Commentary on the Bible - 1831
28:20: Vowed a vow - A vow is a solemn, holy promise, by which a man bound himself to do certain things in a particular way, time, etc., and for power to accomplish which he depended on God; hence all vows were made with prayer.
If God will be with me, etc. - Jacob seems to make this vow rather for his posterity than for himself, as we may learn from Gen 28:13-15; for he particularly refers to the promises which God had made to him, which concerned the multiplication of his offspring, and their establishment in that land. If, then, God shall fulfill these promises, he binds his posterity to build God a house, and to devote for the maintenance of his worship the tenth of all their earthly goods. This mode of interpretation removes that appearance of self-interest which almost any other view of the subject presents. Jacob had certainly, long ere this, taken Jehovah for his God; and so thoroughly had he been instructed in the knowledge of Jehovah, that we may rest satisfied no reverses of fortune could have induced him to apostatize: but as his taking refuge with Laban was probably typical of the sojourning of his descendants in Egypt, his persecution, so as to be obliged to depart from Laban, the bad treatment of his posterity by the Egyptians, his rescue from death, preservation on his journey, re-establishment in his own country, etc., were all typical of the exodus of his descendants, their travels in the desert, and establishment in the promised land, where they built a house to God, and where, for the support and maintenance of the pure worship of God, they gave to the priests and Levites the tenth of all their worldly produce. If all this be understood as referring to Jacob only, the Scripture gives us no information how he performed his vow.
Albert Barnes: Notes on the Bible - 1834
28:20-22
Jacob's vow. A vow is a solemn engagement to perform a certain duty, the obligation of which is felt at the time to be especially binding. It partakes, therefore, of the nature of a promise or a covenant. It involves in its obligation, however, only one party, and is the spontaneous act of that party. Here, then, Jacob appears to take a step in advance of his predecessors. Hitherto, God had taken the initiative in every promise, and the everlasting covenant rests solely on his eternal purpose. Abraham had responded to the call of God, believed in the Lord, walked before him, entered into communion with him, made intercession with him, and given up his only son to him at his demand. In all this there is an acceptance on the part of the creature of the supremacy of the merciful Creator. But now the spirit of adoption prompts Jacob to a spontaneous movement toward God. This is no ordinary vow, referring to some special or occasional resolve.
It is the grand and solemn expression of the soul's free, full, and perpetual acceptance of the Lord to be its own God. This is the most frank and open utterance of newborn spiritual liberty from the heart of man that has yet appeared in the divine record. "If God will be with me." This is not the condition on which Jacob will accept God in a mercenary spirit. It is merely the echo and the thankful acknowledgment of the divine assurance, "I am with thee," which was given immediately before. It is the response of the son to the assurance of the father: "Wilt thou indeed be with me? Thou shalt be my God." "This stone shall be God's house," a monument of the presence of God among his people, and a symbol of the indwelling of his Spirit in their hearts. As it comes in here it signalizes the grateful and loving welcome and entertainment which God receives from his saints. "A tenth will I surely give unto thee." The honored guest is treated as one of the family. Ten is the whole: a tenth is a share of the whole. The Lord of all receives one share as an acknowledgment of his sovereign right to all. Here it is represented as the full share given to the king who condescends to dwell with his subjects. Thus, Jacob opens his heart, his home, and his treasure to God. These are the simple elements of a theocracy, a national establishment of the true religion. The spirit of power, and of love, and of a sound mind, has begun to reign in Jacob. As the Father is prominently manifested in regenerate Abraham, and the Son in Isaac, so also the Spirit in Jacob.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:20: vowed: Gen 31:13; Lev. 27:1-34; Num. 6:1-20, Num 21:2, Num 21:3; Jdg 11:30, Jdg 11:31; Sa1 1:11, Sa1 1:28; Sa1 14:24; Sa2 15:8; Neh. 9:1-10:39; Psa 22:25, Psa 56:12, Psa 61:5, Psa 61:8, Psa 66:13; Psa 76:11, Psa 116:14, Psa 116:18, Psa 119:106, Psa 132:2; Ecc 5:1-7; Isa 19:21; Joh 1:16; Act 18:18, Act 23:12-15
If God: Gen 28:15
will give: Ti1 6:8
Carl Friedrich Keil and Franz Delitzsch
28:20
Lastly, Jacob made a vow: that if God would give him the promised protection on his journey, and bring him back in safety to his father's house, Jehovah should be his God (והיה in Gen 28:21 commences the apodosis), the stone which he had set up should be a house of God, and Jehovah should receive a tenth of all that He gave to him. It is to be noticed here, that Elohim is used in the protasis instead of Jehovah, as constituting the essence of the vow: if Jehovah, who had appeared to him, proved Himself to be God by fulfilling His promise, then he would acknowledge and worship Him as his God, by making the stone thus set up into a house of God, i.e., a place of sacrifice, and by tithing all his possessions. With regard to the fulfilment of this vow, we learn from Gen 35:7 that Jacob built an altar, and probably also dedicated the tenth to God, i.e., offered it to Jehovah; or, as some have supposed, applied it partly to the erection and preservation of the altar, and partly to burnt and thank-offerings combined with sacrificial meals, according to the analogy of Deut 14:28-29 (cf. Gen 31:54; Gen 46:1).
Geneva 1599
28:20 And Jacob vowed a vow, saying, If (h) God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
(h) He does not bind God under this condition, but acknowledges his infirmity, and promises to be thankful.
John Gill
28:20 And Jacob vowed a vow,.... Which is the first vow we read of in Scripture:
saying, if God will be with me; the word if is not a sign of doubting, but is either an adverb of time, and may be rendered, "when God shall be with me" (t); or as a supposition, expressive of an inference or conclusion drawn, "seeing God will be with me" (u); which he had the utmost reason to believe he would, since he had not only promised it, but had so lately granted him his presence in a very singular and remarkable manner, referring to the promise of God, Gen 28:15,
and will keep me in this way that I go; as he had said he would, and as hitherto he had, and for the future he had reason to believe he still would:
and will give me bread to eat, and raiment to put on; which is included in that clause, "I will not leave thee", &c. Gen 28:15, even not without food and raiment; which is all men can desire or use, and therefore with them should be content.
(t) "quum", Junius & Tremellius; so Ainsworth. (u) Quandoquidem, Tigurine version.
John Wesley
28:20 And Jacob vowed a vow - By religious vows we give glory to God, and own our dependance upon him, and we lay a bond upon our own souls, to engage and quicken our obedience to him. Jacob was now in fear and distress, and in times of trouble it is seasonable to make vows, or when we are in pursuit of any special mercy, Jon 1:16; Ps 66:13-14; 1Kings 1:11; Num 21:1-3. Jacob had now had a gracious visit from heaven, God had renewed his covenant with him, and the covenant is mutual; when God ratifies his promises to us, it is proper for us to repeat our promises to him. If thou wilt be with me and keep me - We need desire no more to make us easy and happy wherever we are, but to have God's presence with us, and to be under his protection. It is comfortable in a journey to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and they that have God with them, have all this in the best manner. Then shall the Lord be my God - Then I will rejoice in him as my God, then I will be the more strongly engaged to abide with him. And this pillar shall be God's house - That is, an altar shall be erected here to the honour of God. And of all that thou shalt give me I will surely give the tenth unto thee - To be spent either upon God's altar or upon his poor, which are both his receivers in the world. The tenth is a very fit proportion to be devoted to God, and employed for him; though as circumstances vary, it may be more or less, as God prospers us.
Robert Jamieson, A. R. Fausset and David Brown
28:20 JACOB'S VOW. (Gen 28:20-22)
Jacob vowed a vow--His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and the language will appear a proper expression of Jacob's faith--an evidence of his having truly embraced the promise. How edifying often to meditate on Jacob at Beth-el.
28:2128:21: եւ դարձուսցէ զիս ողջութեամբ ՚ի տուն հօր իմոյ, եւ եղիցի ինձ Տէր յԱստուած.
21 ինձ ողջ-առողջ վերադարձնի իմ հօր տունը, ուրեմն թող նա լինի ինձ Տէր Աստուած,
21 Եւ իմ հօրս տունը խաղաղութեամբ դառնամ՝ Տէրը ինծի Աստուած թող ըլլայ
եւ դարձուսցէ զիս ողջութեամբ ի տուն հօր իմոյ, եւ եղիցի ինձ Տէր յԱստուած:

28:21: եւ դարձուսցէ զիս ողջութեամբ ՚ի տուն հօր իմոյ, եւ եղիցի ինձ Տէր յԱստուած.
21 ինձ ողջ-առողջ վերադարձնի իմ հօր տունը, ուրեմն թող նա լինի ինձ Տէր Աստուած,
21 Եւ իմ հօրս տունը խաղաղութեամբ դառնամ՝ Տէրը ինծի Աստուած թող ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
28:2121: и я в мире возвращусь в дом отца моего, и будет Господь моим Богом, --
28:21 καὶ και and; even ἀποστρέψῃ αποστρεφω turn away; alienate με με me μετὰ μετα with; amid σωτηρίας σωτηρια safety εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even ἔσται ειμι be μοι μοι me κύριος κυριος lord; master εἰς εις into; for θεόν θεος God
28:21 וְ wᵊ וְ and שַׁבְתִּ֥י šavtˌî שׁוב return בְ vᵊ בְּ in שָׁלֹ֖ום šālˌôm שָׁלֹום peace אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house אָבִ֑י ʔāvˈî אָב father וְ wᵊ וְ and הָיָ֧ה hāyˈā היה be יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לִ֖י lˌî לְ to לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
28:21. reversusque fuero prospere ad domum patris mei erit mihi Dominus in DeumAnd I shall return prosperously to my father's house: the Lord shall be my God:
21. so that I come again to my father’s house in peace, then shall the LORD be my God,
28:21. and if I will return prosperously to my father’s house, then the Lord will be my God,
28:21. So that I come again to my father’s house in peace; then shall the LORD be my God:
So that I come again to my father' s house in peace; then shall the LORD be my God:

21: и я в мире возвращусь в дом отца моего, и будет Господь моим Богом, --
28:21
καὶ και and; even
ἀποστρέψῃ αποστρεφω turn away; alienate
με με me
μετὰ μετα with; amid
σωτηρίας σωτηρια safety
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
ἔσται ειμι be
μοι μοι me
κύριος κυριος lord; master
εἰς εις into; for
θεόν θεος God
28:21
וְ wᵊ וְ and
שַׁבְתִּ֥י šavtˌî שׁוב return
בְ vᵊ בְּ in
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
אָבִ֑י ʔāvˈî אָב father
וְ wᵊ וְ and
הָיָ֧ה hāyˈā היה be
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לִ֖י lˌî לְ to
לֵ לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
28:21. reversusque fuero prospere ad domum patris mei erit mihi Dominus in Deum
And I shall return prosperously to my father's house: the Lord shall be my God:
28:21. and if I will return prosperously to my father’s house, then the Lord will be my God,
28:21. So that I come again to my father’s house in peace; then shall the LORD be my God:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:21: I come: Jdg 11:31; Sa2 19:24, Sa2 19:30
then: Exo 15:2; Deu 26:17; Sa2 15:8; Kg2 5:17
John Gill
28:21 So that I come again to my father's house in peace,.... In safety from Esau, and all other enemies, as God promised him he should:
then the Lord shall be my God; not as if he should not be his God if he did not do all this for him; which would savour not only of a mercenary spirit, but of great impiety; neither of which were to be found in Jacob: but the meaning is, that he should not only continue to own him as his God, and to worship him, but having fresh obligations upon him, should be stirred up more eagerly and devoutly to serve him in a very singular way and manner, and particularly by doing what is expressed in Gen 28:22. Some think he has respect to the Messiah, owning him to be the true God with the Father and the blessed Spirit, who had appeared to Abraham, and was the fear of Isaac, and whom Jacob now owned as his God: this receives some confirmation from the Targum of Jonathan, which begins the paragraph thus,"if the Word of the Lord will be my help, &c. then the Lord shall be my God.''
28:2228:22: եւ վէմս զոր կանգնեցի արձան, եղիցի ինձ Տո՛ւն Աստուծոյ. եւ յամենայնէ զոր տացես ինձ, տա՛ց քեզ տասանորդս[249]։[249] Ոմանք. Զոր կանգնեցի յարձան։
22 իսկ այն քարը, որ իբրեւ կոթող կանգնեցրի, թող ինձ համար լինի Աստծու տուն: Այն ամենից, Տէ՛ր, ինչ կը տաս ինձ, քեզ տասանորդ կը հանեմ»:
22 Եւ այս քարը, որ ես իբր արձան կանգնեցուցի՝ Աստուծոյ տունը թող ըլլայ եւ այն ամենէն որ ինծի պիտի տաս, քեզի տասանորդ տամ»։
Եւ վէմս զոր կանգնեցի արձան` եղիցի [372]ինձ Տուն Աստուծոյ. եւ յամենայնէ զոր տացես ինձ` տաց քեզ տասանորդս:

28:22: եւ վէմս զոր կանգնեցի արձան, եղիցի ինձ Տո՛ւն Աստուծոյ. եւ յամենայնէ զոր տացես ինձ, տա՛ց քեզ տասանորդս[249]։
[249] Ոմանք. Զոր կանգնեցի յարձան։
22 իսկ այն քարը, որ իբրեւ կոթող կանգնեցրի, թող ինձ համար լինի Աստծու տուն: Այն ամենից, Տէ՛ր, ինչ կը տաս ինձ, քեզ տասանորդ կը հանեմ»:
22 Եւ այս քարը, որ ես իբր արձան կանգնեցուցի՝ Աստուծոյ տունը թող ըլլայ եւ այն ամենէն որ ինծի պիտի տաս, քեզի տասանորդ տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
28:2222: то этот камень, который я поставил памятником, будет домом Божиим; и из всего, что Ты, [Боже], даруешь мне, я дам Тебе десятую часть.
28:22 καὶ και and; even ὁ ο the λίθος λιθος stone οὗτος ουτος this; he ὃν ος who; what ἔστησα ιστημι stand; establish στήλην στηλη be μοι μοι me οἶκος οικος home; household θεοῦ θεος God καὶ και and; even πάντων πας all; every ὧν ος who; what ἐάν εαν and if; unless μοι μοι me δῷς διδωμι give; deposit δεκάτην δεκατη tithe ἀποδεκατώσω αποδεκατοω tithe αὐτά αυτος he; him σοι σοι you
28:22 וְ wᵊ וְ and הָ hā הַ the אֶ֣בֶן ʔˈeven אֶבֶן stone הַ ha הַ the זֹּ֗את zzˈōṯ זֹאת this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֨מְתִּי֙ śˈamtî שׂים put מַצֵּבָ֔ה maṣṣēvˈā מַצֵּבָה massebe יִהְיֶ֖ה yihyˌeh היה be בֵּ֣ית bˈêṯ בַּיִת house אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּתֶּן־ titten- נתן give לִ֔י lˈî לְ to עַשֵּׂ֖ר ʕaśśˌēr עשׂר take tenth אֲעַשְּׂרֶ֥נּוּ ʔᵃʕaśśᵊrˌennû עשׂר take tenth לָֽךְ׃ lˈāḵ לְ to
28:22. et lapis iste quem erexi in titulum vocabitur Domus Dei cunctorumque quae dederis mihi decimas offeram tibiAnd this stone, which I have set up for a title, shall called the house of God: and of all things that thou shalt give to me, I will offer tithes to thee.
22. and this stone, which I have set up for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.
28:22. and this stone, which I have set up as a monument, will be called ‘the House of God.’ And from all the things that you will give to me, I will offer tithes to you.”
28:22. And this stone, which I have set [for] a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.
And this stone, which I have set [for] a pillar, shall be God' s house: and of all that thou shalt give me I will surely give the tenth unto thee:

22: то этот камень, который я поставил памятником, будет домом Божиим; и из всего, что Ты, [Боже], даруешь мне, я дам Тебе десятую часть.
28:22
καὶ και and; even
ο the
λίθος λιθος stone
οὗτος ουτος this; he
ὃν ος who; what
ἔστησα ιστημι stand; establish
στήλην στηλη be
μοι μοι me
οἶκος οικος home; household
θεοῦ θεος God
καὶ και and; even
πάντων πας all; every
ὧν ος who; what
ἐάν εαν and if; unless
μοι μοι me
δῷς διδωμι give; deposit
δεκάτην δεκατη tithe
ἀποδεκατώσω αποδεκατοω tithe
αὐτά αυτος he; him
σοι σοι you
28:22
וְ wᵊ וְ and
הָ הַ the
אֶ֣בֶן ʔˈeven אֶבֶן stone
הַ ha הַ the
זֹּ֗את zzˈōṯ זֹאת this
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שַׂ֨מְתִּי֙ śˈamtî שׂים put
מַצֵּבָ֔ה maṣṣēvˈā מַצֵּבָה massebe
יִהְיֶ֖ה yihyˌeh היה be
בֵּ֣ית bˈêṯ בַּיִת house
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּתֶּן־ titten- נתן give
לִ֔י lˈî לְ to
עַשֵּׂ֖ר ʕaśśˌēr עשׂר take tenth
אֲעַשְּׂרֶ֥נּוּ ʔᵃʕaśśᵊrˌennû עשׂר take tenth
לָֽךְ׃ lˈāḵ לְ to
28:22. et lapis iste quem erexi in titulum vocabitur Domus Dei cunctorumque quae dederis mihi decimas offeram tibi
And this stone, which I have set up for a title, shall called the house of God: and of all things that thou shalt give to me, I will offer tithes to thee.
28:22. and this stone, which I have set up as a monument, will be called ‘the House of God.’ And from all the things that you will give to me, I will offer tithes to you.”
28:22. And this stone, which I have set [for] a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.
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Adam Clarke: Commentary on the Bible - 1831
28:22: This stone shall be God's house - That is, (as far as this matter refers to Jacob alone), should I be preserved to return in safety, I shall worship God in this place. And this purpose he fulfilled, for there he built an altar, anointed it with oil, and poured a drink-offering thereon.
For a practical use of Jacob's vision, see note on Gen 28:12.
On the doctrine of tithes, or an adequate support for the ministers of the Gospel, I shall here register my opinion. Perhaps a word may be borne from one who never received any, and has none in prospect. Tithes in their origin appear to have been a sort of eucharistic offering made unto God, and probably were something similar to the minchah, which we learn from Genesis 4 was in use almost from the foundation of the world. When God established a regular, and we may add an expensive worship, it was necessary that proper provision should be made for the support of those who were obliged to devote their whole time to it, and consequently were deprived of the opportunity of providing for themselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpose, as a whole tribe, that of Levi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, for their support, the law of tithes was enacted; and by these the priests and Levites were not only supported as the ministers of God, but as the teachers and intercessors of the people, performing a great variety of religious duties for them which otherwise they themselves were bound to perform. As this mode of supporting the ministers of God was instituted by himself, so we may rest assured it was rational and just. Nothing can be more reasonable than to devote a portion of the earthly good which we receive from the free mercy of God, to his own service; especially when by doing it we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and strength, to watch over, labor for, and instruct the people in spiritual things, justice requires that they shall receive their support from the work. How worthless and wicked must that man be, who is continually receiving good from the Lord's hands without restoring any part for the support of true religion, and for charitable purposes! To such God says, Their table shall become a snare to them, and that he will curse their blessings. God expects returns of gratitude in this way from every man; he that has much should give plenteously, he that has little should do his diligence to give of that little.
It is not the business of these notes to dispute on the article of tithes; certainly it would be well could a proper substitute be found for them, and the clergy paid by some other method, as this appears in the present state of things to be very objectionable; and the mode of levying them is vexatious in the extreme, and serves to sow dissensions between the clergyman and his parishioners, by which many are not only alienated from the Church, but also from the power as well as the form of godliness. But still the laborer is worthy of his hire; and the maintenance of the public ministry of the word of God should not be left to the caprices of men. He who is only supported for his work, will be probably abandoned when he is no longer capable of public service. I have seen many aged and worn-out ministers reduced to great necessity, and almost literally obliged to beg their bread among those whose opulence and salvation were, under God, the fruits of their ministry! Such persons may think they do God service by disputing against "tithes, as legal institutions long since abrogated," while they permit their worn-out ministers to starve: - but how shall they appear in that day when Jesus shall say, I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink; naked, and ye clothed me not? It is true, that where a provision is established on a certain order of priesthood by the law, it may be sometimes claimed and consumed by the worthless and the profane; but this is no necessary consequence of such establishment, as there are laws which, if put in action, have sufficient energy to expel every wicked and slothful servant from the vineyard of Christ. This however is seldom done. At all events, this is no reason why those who have served God and their generation should not be comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Though many ministers have reason to complain of this neglect, who have no claims on a legal ecclesiastical establishment, yet none have cause for louder complaint than the generality of those called curates, or unbeneficed ministers, in the Church of England: their employers clothe themselves with the wool, and feed themselves with the fat; they tend not the flock, and their substitutes that perform the labor and do the drudgery of the office, are permitted at least to half starve on an inadequate remuneration. Let a national worship be supported, but let the support be derived from a less objectionable source than tithes; for as the law now stands relative to them, no one purpose of moral instruction or piety can be promoted by the system. On their present plan tithes are oppressive and unjust; the clergyman has a right by law to the tenth of the produce of the soil, and to the tenth of all that is supported by it. He claims even the tenth egg, as well as the tenth apple; the tenth of all grain, of all hay, and even of all the produce of the kitchen garden; but he contributes nothing to the cultivation of the soil. A comparatively poor man rents a farm; it is entirely out of heart, for it has been exhausted; it yields very little, and the tenth is not much; at the expense of all he has, he dresses and manures this ungrateful soil; to repay him and keep up the cultivation would require three years' produce. It begins to yield well, and the clergyman takes the tenth which is now in quantity and quality more in value than a pound, where before it was not a shilling. But the whole crop would not repay the farmer's expenses. In proportion to the farmer's improvement is the clergyman's tithe, who has never contributed one shilling to aid in this extra produce! Here then not only the soil pays tithes, but the man's property brought upon the soil pays tithes: his skill and industry also are tithed; or if he have been obliged to borrow cash, he not only has to pay tithes on the produce of this borrowed money, but five per cent interest for the money itself. All this is oppressive and cruelly unjust. I say again, let there be a national religion, and a national clergy supported by the state; but let them be supported by a tax, not by tithes, or rather let them be paid out of the general taxation; or, if the tithe system must be continued, let the poor-rates be abolished, and the clergy, out of the tithes, support the poor in their respective parishes, as was the original custom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:22: God's: Gen 28:17, Gen 12:8, Gen 21:33, Gen 33:20, Gen 35:1, Gen 35:15
I will: Gen 14:20; Lev 27:30-33; Deu 14:22, Deu 14:23
John Gill
28:22 And this stone, which I have set for a pillar, shall be God's house,.... Building an altar of it with some others, and sacrificing to God on it; and wherever God is worshipped, that place is his house, be it what or where it will; and Jacob did as he promised to do, see Gen 35:3,
and of all that thou shalt give me, I will surely give the tenth unto thee; for the support of his worship; for the maintenance of such that were employed in it; for the provision of sacrifice, and for the relief of the poor, or for any use or service in which God might be glorified: this was imitated by the Heathens in later times, who gave the tenth of their substance to their gods, Jupiter, Hercules, and others (w).
(w) Herodot. Clio sive, l. 1. c. 89. Varro apud Macrob. Saturnal. l. 3. c. 12. Pompon. Laet. de Sacerdot. Rom. c. 3.