Genesis 28:1-22

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ¹  28:2 Leave immediately ²  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 ³  bless you! May he make you fruitful and give you a multitude of descendants! ⁴  Then you will become ⁵  a large nation. ⁶  28:4 May he give you and your descendants the blessing he gave to Abraham ⁷  so that you may possess the land ⁸  God gave to Abraham, the land where you have been living as a temporary resident.” ⁹  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. ¹⁰  As he blessed him, ¹¹  Isaac commanded him, “You must not marry a Canaanite woman.” ¹²  28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized ¹³  that the Canaanite women ¹⁴  were displeasing to ¹⁵  his father Isaac. 28:9 So Esau went to Ishmael and married ¹⁶  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. 28:11 He reached a certain place ¹⁷  where he decided to camp because the sun had gone down. ¹⁸  He took one of the stones ¹⁹  and placed it near his head. ²⁰  Then he fell asleep ²¹  in that place 28:12 and had a dream. ²²  He saw ²³  a stairway ²⁴  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ²⁵  I will give you and your descendants the ground ²⁶  you are lying on. 28:14 Your descendants will be like the dust of the earth, ²⁷  and you will spread out ²⁸  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ²⁹  using your name and that of your descendants. ³⁰  28:15 I am with you! ³¹  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

28:16 Then Jacob woke up ³²  and thought, ³³  “Surely the Lord is in this place, but I did not realize it!” 28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

28:18 Early ³⁴  in the morning Jacob ³⁵  took the stone he had placed near his head ³⁶  and set it up as a sacred stone. ³⁷  Then he poured oil on top of it. 28:19 He called that place Bethel, ³⁸  although the former name of the town was Luz. 28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ³⁹  to eat and clothing to wear, 28:21 and I return safely to my father’s home, ⁴⁰  then the Lord will become my God. 28:22 Then this stone ⁴¹  that I have set up as a sacred stone will be the house of God, and I will surely ⁴²  give you back a tenth of everything you give me.” ⁴³ 

Genesis 6:13

6:13 So God said ⁴⁴  to Noah, “I have decided that all living creatures must die, ⁴⁵  for the earth is filled with violence because of them. Now I am about to destroy ⁴⁶  them and the earth.

Genesis 8:21

8:21 And the Lord smelled the soothing aroma ⁴⁷  and said ⁴⁸  to himself, ⁴⁹  “I will never again curse ⁵⁰  the ground because of humankind, even though ⁵¹  the inclination of their minds ⁵²  is evil from childhood on. ⁵³  I will never again destroy everything that lives, as I have just done.

Leviticus 1:9

1:9 Finally, the one presenting the offering ⁵⁴  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ⁵⁵  – it is ⁵⁶  a burnt offering, a gift ⁵⁷  of a soothing aroma to the Lord.

Leviticus 1:13

1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.

Leviticus 1:17

1:17 and tear it open by its wings without dividing it into two parts. ⁵⁸  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Ephesians 5:2

5:2 and live ⁵⁹  in love, just as Christ also loved us ⁶⁰  and gave himself for us, a sacrificial and fragrant offering ⁶¹  to God.

Philippians 4:18

4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

[28:1]  ¹ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:2]  ² tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:3]  ³ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ⁴ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ⁵ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ⁶ tn Heb “an assembly of peoples.”

[28:4]  ⁷ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ⁸ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ⁹ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[28:6]  ¹⁰ tn Heb “to take for himself from there a wife.”

[28:6]  ¹¹ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ¹² tn Heb “you must not take a wife from the daughters of Canaan.”

[28:8]  ¹³ tn Heb “saw.”

[28:8]  ¹⁴ tn Heb “the daughters of Canaan.”

[28:8]  ¹⁵ tn Heb “evil in the eyes of.”

[28:9]  ¹⁶ tn Heb “took for a wife.”

[28:11]  ¹⁷ tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

[28:11]  ¹⁸ tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  ¹⁹ tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  ²⁰ tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

[28:11]  ²¹ tn Heb “lay down.”

[28:12]  ²² tn Heb “and dreamed.”

[28:12]  ²³ tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  ²⁴ tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.

[28:13]  ²⁵ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ²⁶ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[28:14]  ²⁷ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ²⁸ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ²⁹ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ³⁰ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[28:15]  ³¹ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[28:16]  ³² tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ³³ tn Heb “said.”

[28:18]  ³⁴ tn Heb “and he got up early…and he took.”

[28:18]  ³⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  ³⁶ tn See the note on this phrase in v. 11.

[28:18]  ³⁷ tn Heb “standing stone.”

[28:19]  ³⁸ tn The name Bethel means “house of God” in Hebrew (see v. 17).

[28:20]  ³⁹ tn Heb “bread,” although the term can be used for food in general.

[28:21]  ⁴⁰ tn Heb “and I return in peace to the house of my father.”

[28:22]  ⁴¹ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ⁴² tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ⁴³ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[6:13]  ⁴⁴ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ⁴⁵ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁴⁶ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[8:21]  ⁴⁷ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ⁴⁸ tn Heb “and the Lord said.”

[8:21]  ⁴⁹ tn Heb “in his heart.”

[8:21]  ⁵⁰ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ⁵¹ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ⁵² tn Heb “the inclination of the heart of humankind.”

[8:21]  ⁵³ tn Heb “from his youth.”

[1:9]  ⁵⁴ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

[1:9]  ⁵⁵ tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

[1:9]  ⁵⁶ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ⁵⁷ sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

[1:17]  ⁵⁸ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[5:2]  ⁵⁹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁶⁰ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁶¹ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”