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Text -- Genesis 28:1-10 (NET)

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28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! 28:2 Leave immediately for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God bless you! May he make you fruitful and give you a multitude of descendants! Then you will become a large nation. 28:4 May he give you and your descendants the blessing he gave to Abraham so that you may possess the land God gave to Abraham, the land where you have been living as a temporary resident.” 28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau. 28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. As he blessed him, Isaac commanded him, “You must not marry a Canaanite woman.” 28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized that the Canaanite women were displeasing to his father Isaac. 28:9 So Esau went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.
Jacob’s Dream at Bethel
28:10 Meanwhile Jacob left Beer Sheba and set out for Haran.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Aramean members of the nation of Syria
 · Beer-Sheba a famous well, its town and district in southern Judah
 · Beer-sheba a famous well, its town and district in southern Judah
 · Bethuel son of Milcah and Nahor, the brother of Abraham; Bethuel was the father of Rebecca,a town; early home of the descendants of Shime-i of Simeon
 · Canaanite residents of the region of Canaan
 · Esau a son of Isaac and Rebekah,son of Isaac & Rebekah; Jacob's elder twin brother,a people (and nation) descended from Esau, Jacob's brother
 · Haran a town of upper Mesopotamia,an English name representing two different Hebrew names,as representing the Hebrew name 'Haran',son of Terah; brother of Abraham,a Levitical chief of the descendants of Ladan under King David; son of Shimei,as representing the Hebrew name 'Xaran', beginning with a velar fricative,son of Caleb of Judah and Ephah his concubine
 · Ishmael son of Abraham and Hagar,father of Zebadiah, governor of Judah under Jehoshaphat,son of Azel of Benjamin,son of Jehohanan,a priest of the Pashur clan who put away his heathen wife,son of Nethaniah; a militia leader who assasinated Gedaliah
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Laban son of Bethuel; brother of Rebecca; father of Leah and Rachel; uncle and father-in-law of Jacob,a town in Moab
 · Mahalath daughter of Ishmael; wife of her cousin Esau,grand-daughter of David; wife of Rehoboam,a musical term (perhaps 'a sad tone' NASB marg.)
 · Nebaioth son of Ishmael son of Abraham and Hagar,the descendants of Ishmael
 · Paddan-Aram the extreme upper end of Mesopotamia inhabited by the Arameans
 · Paddan-aram the extreme upper end of Mesopotamia inhabited by the Arameans
 · Rebekah daughter of Bethuel, nephew of Abraham
 · Syrian members of the nation of Syria


Dictionary Themes and Topics: RELATIONSHIPS, FAMILY | Padan-aram | PADANARAM | Mesopotamia | Jacob | Issachar | HETH | GENESIS, 3 | GENESIS, 1-2 | Daughter | Children | CHARGE; CHARGEABLE | CANAAN; CANAANITES | Bethel | Benedictions | Beersheba | BETHUEL (1) | BASEMATH; BASHEMATH; BASMATH | ANTEDILUVIAN PATRIARCHS | ADAH | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 28:1 - -- Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined.

Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined.

Wesley: Gen 28:3-4 - -- 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 th...

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.

Wesley: Gen 28:3-4 - -- (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 coun...

(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.

Wesley: Gen 28:5 - -- 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.

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.

Wesley: Gen 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 disd...

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.

JFB: Gen 28:1 - -- 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 Mesopotam...

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."

JFB: Gen 28:6-9 - -- Desirous to humor his parents and, if possible, get the last will revoked, he became wise when too late (see Mat 25:10), and hoped by gratifying his p...

Desirous to humor his parents and, if possible, get the last will revoked, he became wise when too late (see Mat 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 Jdg 17:13).

JFB: Gen 28:10 - -- 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 t...

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.

Clarke: Gen 28:1 - -- And Isaac called Jacob - See note on Gen 27:46

And Isaac called Jacob - See note on Gen 27:46

Clarke: Gen 28:1 - -- And blessed him - Now voluntarily and cheerfully confirmed to him the blessing, which he had before obtained through subtlety. It was necessary that...

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.

Clarke: Gen 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 conjec...

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.

Clarke: Gen 28:3 - -- That thou mayest be a multitude of people - לקהל עמים likhal ammim . There is something very remarkable in the original words: they signif...

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.

Clarke: Gen 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 ...

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.

Clarke: Gen 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 ...

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.

Clarke: Gen 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 ...

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.

Calvin: Gen 28:1 - -- 1.And Isaac called Jacob, and blessed him. It may be asked, whether the reason why Isaac repeats anew the benediction which he had before pronounced,...

1.And Isaac called Jacob, and blessed him. It may be asked, whether the reason why Isaac repeats anew the benediction which he had before pronounced, was that the former one had been of no force; whereas, if he was a prophet and interpreter of the will of God, what had once proceeded from his mouth ought to have been firm and perpetual. I answer, although the benedictions was in itself efficacious, yet the faith of Jacob required support of this kind: just as the Lord, in reiterating, frequently the same promises, derogates nothing either from himself or from his word, but rather confirms the certainty of that word to his servants, lest, at any time, their confidence should be shaken through the infirmity of the flesh. What I have said must also be kept in mind, that Isaac prayed, not as a private person, but as one furnished with a special command of God, to transmit the covenant deposited with himself to his son Jacob. It was also of the greatest importance that now, at length, Jacob should be blessed by his father, knowingly and willingly; lest at a future time a doubt, arising from the recollection of his father’s mistake and of his own fraud, might steal over his mind. Therefore Isaac, now purposely directing his words to his son Jacob, pronounces the blessing to be due to him by right, lest it should be thought that, having been before deceived, he had uttered words in vain, under a false character.

Calvin: Gen 28:2 - -- 2.Arise, go to Padan-aram. In the first place, he commands him to take a wife from his maternal race. He might have sent for her by some one of his s...

2.Arise, go to Padan-aram. In the first place, he commands him to take a wife from his maternal race. He might have sent for her by some one of his servants, as Rebekah had been brought to him; but perhaps he took this course to avoid the envy of Esau, who might regard it as a reproach if more solicitude were manifested about his brother’s marriage than about his own.

Calvin: Gen 28:3 - -- 3.And God Almighty bless thee. Here follows the form of benediction, which slightly differs in words from the former, but nevertheless tends to the s...

3.And God Almighty bless thee. Here follows the form of benediction, which slightly differs in words from the former, but nevertheless tends to the same end. First, he desires that Jacob should be blessed by God; that is, that he should be so increased and amplified in his own offspring, as to grow into a multitude of nations; or, in other words, that he should produce many people who might combine into one body under the same head; as if he had said, Let there arise from thee many tribes, who shall constitute one people. And this truly was, in some measure, fulfilled when Moses distributed the people into thirteen divisions. Nevertheless, Isaac looked for a further result, namely, that many were at length to be gathered together out of various nations, to the family of his son, that, in this manner, from a vast and previously scattered multitude, might be formed one assembly. For it is not to be doubted, that he wished to hand down what he had received; seeing that he immediately afterwards celebrates the memory of the original covenant, deriving his present benediction from thence as its source: as if he had said, that he transferred whatever right he had from his father; to his son Jacob, in order that the inheritance of life might remain with him, according to the covenant of God made with Abraham. They who expound this as being said in the way of comparison, as if Isaac 53 wished those benefits which God had before conferred on Abraham to be in the same manner granted to his son, attenuate the meaning of the words. For since God, in making his covenant with Abraham, had annexed this condition, that it should descend to his posterity, it was necessary to trace its commencement to his person as its root. Therefore, Isaac constitutes his son Jacob the heir of Abraham, as successor to the benediction deposited with him, and promised to his seed. This also appears more clearly from the context following, where he assigns to him the dominion over the land, because it had been given to Abraham. Moreover, we perceive, in this member of the sentence, with what consistency of faith the holy fathers rested on the word of the Lord; for otherwise, they would have found it no small temptation to be driven about as strangers and pilgrims in the very land, the possession of which had been divinely assigned them a hundred years before. But we see, that in their wanderings and their unsettled mode of life, they no less highly estimated what God had promised them, than if they had already been in the full enjoyment of it. And this is the true trial of faith; when relying on the word of God alone, although tossed on the waves of the world, we stand as firmly as if our abode were already fixed in heaven. Isaac expressly fortifies his son against this temptation, when he calls the land of which he constitutes him lord, the land of his wanderings. For by these words he teaches him that it was possible he might be a wanderer all the days of his life: but this did not hinder the promise of God from being so ratified, that he, contented with that alone, might patiently wait for the time of revelation. Even the plural number 54 seems to express something significant, namely, that Jacob would be a wanderer not once only, but in various ways and perpetually. Since, however, the Hebrew plural has not always such emphasis, I do not insist on this interpretation. It is more worthy of notice, that the faith of Jacob was proved by a severe and rigid trial, seeing, that for this very reason, the land is promised to him in word only, while in fact, he is cast far away from it. For he seems to be the object of ridicule, when he is commanded to possess the dominion of the land, and yet to leave it and to bid it farewell, and to depart into distant exile.

Calvin: Gen 28:6 - -- 6.When Esau saw. A brief narration concerning Esau is here inserted, which it is useful to know; because we learn from it that the wicked, though the...

6.When Esau saw. A brief narration concerning Esau is here inserted, which it is useful to know; because we learn from it that the wicked, though they exalt themselves against God, and though, in contempt of his grace, they please themselves in obtaining their desires, are yet not able to despise that grace altogether. So now, Esau is penetrated with a desire of the blessing; not that he aspires to it sincerely and from his heart; but perceiving it to be something valuable, he is impelled to seek after it, though with reluctance. A further fault is, that he does not seek it as he ought: for he devises a new and strange method of reconciling God and his father to himself; and therefore all his diligence is without profit. At the same time he does not seem to be careful about pleasing God, so that he may but propitiate his father. Before all things, it was his duty to cast aside his profane disposition, his perverse manners, and his corrupt affections of the flesh, and then to bear with meekness the chastisement inflicted upon him: for genuine repentance would have dictated to him this sentiment, Seeing I have hitherto rendered myself unworthy of the birthright, my brother is deservedly preferred before me. Nothing, therefore, remains for me but to humble myself, and since I am deprived of the honor of being the head, let it suffice me to be at least one of the members of the Church. And, certainly, it would have been more desirable for him to remain in some obscure corner of the Church, than, as one cut off and torn away from the elect people, to shine with a proud preeminence on earth. He aims, however, at nothing of this kind, but attempts, by I know not what prevarications, to appease his father in whatever way he may be able. Moses, in this example, depicts all hypocrites to the life. For as often as the judgment of God urges them, though they are wounded with the pain of their punishment, they yet do not seek a true remedy; for having aimed at offering one kind of satisfaction only, they entirely neglect a simple and real conversion: and even in the satisfaction offered, they only make a pretense. Whereas Esau ought thoroughly to have repented, he only tried to correct the single fault of his marriage; and this too in a most absurd manner. Yet another defect follows: for while he retains the wives who were so hateful to his parents, he supposes he has discharged his duty by marrying a third. But by this method, neither was the trouble of his parents alleviated, nor his house cleansed from guilt. And now truly, whence does he marry his third wife? From the race of Ishmael, whom we know to have been himself degenerate, and whose posterity had departed from the pure worship of God. A remarkable proof of this is discernible at the present day, in the pretended and perfidious intermeddlers, who imagine they can admirably adjust religious differences by simply adorning their too gross corruptions with attractive colors. 55 The actual state of things compels them to confess that the vile errors and abuses of Popery have so far prevailed as to render a Reformation absolutely necessary: but they are unwilling that the filth of this Camarine marsh be stirred; 56 they only desire to conceal its impurities, and even that they do by compulsion. For they had previously called their abominations the sacred worship of God; but since these are now dragged to light by the word of God, they therefore descend to novel artifices. They flatter themselves, however; in vain, seeing they are here condemned by Moses, in the person of Esau. Away, then, with their impure pretended reformation, which has nothing simple nor sincere. Moreover, since it is a disease inherent in the human race, willingly to attempt to deceive God by some fictitious pretext, let us know that we do nothing effectually, until we tear up our sins by the roots, and thoroughly devote ourselves to God.

Calvin: Gen 28:10 - -- 10.And Jacob went out. In the course of this history we must especially observe, how the Lord preserved his own Church in the person of one man. For ...

10.And Jacob went out. In the course of this history we must especially observe, how the Lord preserved his own Church in the person of one man. For Isaac, on account of his age, lay like a dry trunk; and although the living root of piety was concealed within his breast, yet no hope of further offspring remained in his exhausted and barren old age. Esau, like a green and flourishing branch, had much of show and splendor, but his vigor was only momentary. Jacob, as a severed twig, was removed into a far distant land; not that, being ingrafted or planted there, he should acquire strength and greatness, but that, being moistened with the dew of heaven, he might put forth his shoots as into the air itself. For the Lord wonderfully nourishes him, and supplies him with strength, until he shall bring him back again to his father’s house. Meanwhile, let the reader diligently observe, that while he who was blessed by God is cast into exile; occasion of glorying was given to the reprobate Esau, who was left in the possession of everything, so that he might securely reign without a rival. Let us not, then, be disturbed, if at any time the wicked sound their triumphs, as having gained their wishes, while we are oppressed. Moses mentions the name of Beersheba, because, as it formed one of the boundaries of the land of Canaan, and lay towards the great desert and the south, it was the more remote from the eastern region towards which Jacob was going. He afterwards adds Charran, (Gen 29:1,) where Abraham, when he left his own country, dwelt for some time. Now, it appears that not only the pious old man Terah, when he followed his son, or accompanied him on his journey, came to Charran where he died; but that his other son Nahor, with his family, also came to the same place. For we read in the eleventh chapter (Gen 11:1,) that Terah took his son Abraham, and Lot his grandson, and Sarai his daughter-in-law. Whence we infer that Nahor, at that time, remained in Chaldea, his native country. But now, since Moses says, that Laban dwelt at Charran, we may hence conjecture, that Nahor, in order that he might not appear guilty of the inhumanity of deserting his father, afterwards gathered together his goods and came to him.

Moses here, in a few words, declares what a severe and arduous journey the holy man (Jacob) had, on account of its great length: to which also another circumstance is added; namely, that he lay on the ground, under the open sky, without a companion, and without a habitation. But as Moses only briefly alludes to these facts, so will I also avoid prolixity, as the thing speaks for itself. Wherefore, if, at any time, we think ourselves to be roughly treated, let us remember the example of the holy man, as a reproof to our fastidiousness.

Defender: Gen 28:1 - -- At this point, Isaac repeated and expanded his blessing to Jacob, indicating his full realization that God's will had been accomplished.

At this point, Isaac repeated and expanded his blessing to Jacob, indicating his full realization that God's will had been accomplished.

Defender: Gen 28:1 - -- Jacob was probably seventy-five years old, and Isaac had been inexcusably negligent in not attempting long before this (as Abraham had done for him) t...

Jacob was probably seventy-five years old, and Isaac had been inexcusably negligent in not attempting long before this (as Abraham had done for him) to find suitable wives among his home countrymen for his sons. Esau's bigamous marriage to two Hittite women had been one tragic consequence of his negligence."

Defender: Gen 28:9 - -- Esau, finally realizing his troubles were of his own doing and realizing that his father no longer supported his position, was belatedly trying to hel...

Esau, finally realizing his troubles were of his own doing and realizing that his father no longer supported his position, was belatedly trying to help matters by marrying an Ishmaelite woman. Even Ishmael, however, was outside the scope of God's promises regarding the Seed.

Defender: Gen 28:9 - -- There is an apparent contradiction between the names of Esau's wives in Gen 26:34 and Gen 28:9. The probable resolution of this problem is discussed i...

There is an apparent contradiction between the names of Esau's wives in Gen 26:34 and Gen 28:9. The probable resolution of this problem is discussed in the notes on Genesis 36."

TSK: Gen 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, G...

TSK: Gen 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 : ...

TSK: Gen 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; 2Co 6:18; Rev 21:22 and make : Gen 1:28, Gen 9:1, Gen 13:1...

TSK: Gen 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 tho...

TSK: Gen 28:5 - -- sent away Jacob : Whoever observes Jacob’ s life, after he had surreptitiously obtained his father’ s blessing, will perceive that he enjoye...

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

TSK: Gen 28:6 - -- Esau : Gen 27:33 Thou : Gen 28:1

Esau : Gen 27:33

Thou : Gen 28:1

TSK: Gen 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

TSK: Gen 28:8 - -- the daughters : Gen 28:1, Gen 24:3, Gen 26:34, Gen 26:35 pleased not : Heb. were evil in the eyes, 1Sa 8:6

the daughters : Gen 28:1, Gen 24:3, Gen 26:34, Gen 26:35

pleased not : Heb. were evil in the eyes, 1Sa 8:6

TSK: Gen 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.

unto Ishmael : Gen 25:13-17, Gen 36:3, Gen 36:13, Gen 36:18

Mahalath : called also, Bashemath, Gen 36:3 the sister.

TSK: Gen 28:10 - -- Gen 11:31, Gen 32:10; Hos 12:12; Act 7:2, Act 25:13

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 28:1-22 - -- - Jacob’ s Journey to Haran 3. קהל qâhāl , "congregation." 9. מחלת māchălat , Machalath, "sickness, or a harp." 19....

- Jacob’ s Journey to Haran

3. קהל qâhāl , "congregation."

9. מחלת māchălat , Machalath, "sickness, or a harp."

19. לוּז lûz , 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.

Gen 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 qâhāl ) which is afterward applied to the assembled people of God, and to which the Greek ἐκκλησία ekklēsia , "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.

Gen 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.

Gen 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 reveals 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 forever. 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.

Gen 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.)

Gen 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.

Poole: Gen 28:1 - -- 1760 Blessed him, confirmed his former blessing, being now thoroughly sensible both of God’ s purpose, and of his own duty, wishing him als...

1760 Blessed him, confirmed his former blessing, being now thoroughly sensible both of God’ s purpose, and of his own duty, wishing him also a prosperous and successful journey, as the word is used, Jos 22:7 .

Poole: Gen 28:2 - -- The house of Bethuel See Gen 22:22,23 25:20 .

The house of Bethuel See Gen 22:22,23 25:20 .

Poole: Gen 28:5 - -- Bethuel the Syrian Object. He was no Syrian, but a Mesopotamian. Answ Syria is sometimes largely taken, and so it comprehends Mesopotamia, or Ch...

Bethuel the Syrian

Object. He was no Syrian, but a Mesopotamian.

Answ Syria is sometimes largely taken, and so it comprehends Mesopotamia, or Chaldea, yea, and Assyria, as appears from Isa 36:11 Dan 2:4 .

Poole: Gen 28:9 - -- 1760 Esau went unto Ishmael either to his person, or rather to his family, called Ishmael by their father’ s name, as David is sometimes pu...

1760

Esau went unto Ishmael either to his person, or rather to his family, called Ishmael by their father’ s name, as David is sometimes put for David’ s posterity; for Ishmael seems to have been dead before this, from Gen 25:17 , though that may possibly be a prolepsis, and then this may be Ishmael himself.

Mahalath called also Bashemath, Gen 36:3 . He thought by this means to ingratiate himself with his father, and so to get another and a better blessing; but he takes no care to reconcile himself to God, nor observes his hand in the business. Besides, he mends one fault by committing another, and taking a third wife when he had one too many before, and her too he unwisely fetcheth out of that stock which was begotten to bondage, and was utterly uncapable of the inheritance.

Nebajoth was Ishmael’ s eldest son, Gen 25:13 , who alone is here mentioned, either in the name of all the rest, whose sister she is by consequence supposed to be; or because peradventure she and Nebajoth were Ishmael’ s children by the same mother, and the rest by another.

Poole: Gen 28:10 - -- It is not strange that Jacob went alone, as it appears that he did from Gen 32:10 , when his grandfather’ s servant was attended with a so grea...

It is not strange that Jacob went alone, as it appears that he did from Gen 32:10 , when his grandfather’ s servant was attended with a so great retinue, Gen 24:1-67 , because attendance was then necessary to procure him reputation, and to obtain the consent of the virgin and her parents to long a journey; but here, as it was unnecessary, so it would have been troublesome and prejudicial, exposing him both to the envy and snares of his brother Esau, which by this private departure he did avoid. Besides, God in his wise providence did so order this, and some other matters of the like nature, for the greater illustration of his care and kindness towards his children. Add to this the great simplicity, humility, and innocency of those times, if compared with ours, which made many things then usual which now would be ridiculous.

Haydock: Gen 28:2 - -- Take. Septuagint, "flee;" as if Isaac began at last to be apprized of Esau's designs. Wisdom (x. 10) conducted the just when he fled from his brot...

Take. Septuagint, "flee;" as if Isaac began at last to be apprized of Esau's designs. Wisdom (x. 10) conducted the just when he fled from his brother's wrath, &c. ---

Thy uncle. He points out the house, but leaves the woman to his choice.

Haydock: Gen 28:4 - -- Grandfather. Isaac, out of modesty, does not mention that the same promises had been made to himself. He determines the right over Chanaan to belon...

Grandfather. Isaac, out of modesty, does not mention that the same promises had been made to himself. He determines the right over Chanaan to belong solely to Jacob, and to his posterity. (Haydock)

Haydock: Gen 28:9 - -- To Ismael's family; for he had been dead fourteen years. Esau asks no advice. It is doubtful whether he meant to appease or irritate his parents, (...

To Ismael's family; for he had been dead fourteen years. Esau asks no advice. It is doubtful whether he meant to appease or irritate his parents, (Menochius) by this marriage with the daughter of Ismael. She lived with her brother, the head of the Nabutheans, and is called Basemath, chap. xxxvi. 3. (Calmet)

Gill: Gen 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 ...

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.

Gill: Gen 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 ha...

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.

Gill: Gen 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 ...

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.

Gill: Gen 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 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.

Gill: Gen 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; ...

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.

Gill: Gen 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 al...

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.

Gill: Gen 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 la...

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.

Gill: Gen 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 ...

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.

Gill: Gen 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 befor...

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.

Gill: Gen 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...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Gen 28:1 Heb “you must not take a wife from the daughters of Canaan.”

NET Notes: Gen 28:2 Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

NET Notes: Gen 28:3 Heb “an assembly of peoples.”

NET Notes: Gen 28:4 Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would aft...

NET Notes: Gen 28:6 Heb “you must not take a wife from the daughters of Canaan.”

NET Notes: Gen 28:8 Heb “evil in the eyes of.”

NET Notes: Gen 28:9 Heb “took for a wife.”

Geneva Bible: Gen 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 ...

Geneva Bible: Gen 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 ...

Geneva Bible: Gen 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 ...

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Commentary -- Verse Range Notes

TSK Synopsis: Gen 28:1-22 - --1 Isaac blesses Jacob, and sends him to Padan-aram.6 Esau marries Mahalath the daughter of Ishmael.10 Jacob journeys, and has a vision of a ladder.18 ...

Maclaren: Gen 28:10-22 - --Genesis 28:10-22 From Abraham to Jacob is a great descent. The former embodies the nobler side of the Jewish character,--its capacity for religious id...

MHCC: Gen 28:1-5 - --Jacob had blessings promised both as to this world and that which is to come; yet goes out to a hard service. This corrected him for the fraud on his ...

MHCC: Gen 28:6-9 - --Good examples impress even the profane and malicious. But Esau thought, by pleasing his parents in one thing, to atone for other wrong doings. Carnal ...

MHCC: Gen 28:10-15 - --Jacob's conduct hitherto, as recorded, was not that of one who simply feared and trusted in God. But now in trouble, obliged to flee, he looked only t...

Matthew Henry: Gen 28:1-5 - -- 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 stran...

Matthew Henry: Gen 28:6-9 - -- 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 ma...

Matthew Henry: Gen 28:10-15 - -- 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, thoug...

Keil-Delitzsch: Gen 28:1-9 - -- 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 marr...

Keil-Delitzsch: Gen 28:10-15 - -- 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 w...

Constable: Gen 11:27--Exo 1:1 - --II. PATRIARCHAL NARRATIVES 11:27--50:26 One of the significant changes in the emphasis that occurs at this point...

Constable: Gen 25:19--36:1 - --C. What became of Isaac 25:19-35:29 A new toledot begins with 25:19. Its theme is "the acquisition of th...

Constable: Gen 26:34--28:10 - --5. Jacob's deception for Isaac's blessing 26:34-28:9 Reacting to Isaac's disobedient plan to ble...

Constable: Gen 27:1--28:6 - --Isaac's blessing 27:1-28:5 Here we have the third round of Jacob's battle with Esau. The first was at birth (25:21-28) and the second was over the bir...

Constable: Gen 28:6-9 - --Esau's further marriages 28:6-9 Esau sought to obtain his parents' approval by marrying ...

Constable: Gen 28:10-22 - --6. Jacob's vision at Bethel 28:10-22 Yahweh appeared at the top of an angel-filled stairway restating the promise to Abraham and adding more promises ...

Guzik: Gen 28:1-22 - --Genesis 28 - Jacob Flees From Esau A. Isaac's farewell to Jacob. 1. (1-2) Instructions to not take a Canaanite wife. Then Isaac called Jacob and b...

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Commentary -- Other

Bible Query: Gen 28:3 Q: In Gen 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3, what exactly does the name El Shaddai mean? A: El-Shaddai is a name for God that most literally me...

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Introduction / Outline

JFB: Genesis (Book Introduction) GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gi...

JFB: Genesis (Outline) THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2) THE FIRST DAY. (Gen 1:3-5) SECOND DAY. (Gen 1:6-8) THIRD DAY. (Gen 1:9-13) FOURTH DAY. (Gen 1:14-19) FI...

TSK: Genesis (Book Introduction) The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of e...

TSK: Genesis 28 (Chapter Introduction) Overview 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 jou...

Poole: Genesis 28 (Chapter Introduction) CHAPTER 28 Isaac calls Jacob; charges him not to marry a Canaanite, but one of his kindred in Padan-aram, Gen 28:1,2 ; confirms the blessing to him...

MHCC: Genesis (Book Introduction) Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of ...

MHCC: Genesis 28 (Chapter Introduction) (Gen 28:1-5) Isaac sends Jacob to Padan-aram. (Gen 28:6-9) Esau marries the daughter of Ishmael. (Gen 28:10-15) Jacob's vision. (Gen 28:16-19) The ...

Matthew Henry: Genesis (Book Introduction) An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis We have now before us the holy Bible, or book, for so bible ...

Matthew Henry: Genesis 28 (Chapter Introduction) We have here, I. Jacob parting with his parents, to go to Padanaram; the charge his father gave him (Gen 28:1, Gen 28:2), the blessing he sent him...

Constable: Genesis (Book Introduction) Introduction Title Each book of the Pentateuch (the first five books of the Old Testam...

Constable: Genesis (Outline) Outline The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad m...

Constable: Genesis Bibliography Aalders, Gerhard Charles. Genesis. The Bible Student's Commentary series. 2 vols. Translated by William Hey...

Haydock: Genesis (Book Introduction) THE BOOK OF GENESIS. INTRODUCTION. The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written li...

Gill: Genesis (Book Introduction) INTRODUCTION TO GENESIS This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in...

Gill: Genesis 28 (Chapter Introduction) 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...

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