NETBible KJV GRK-HEB XRef Names Arts Hymns

  Discovery Box

Genesis 28:1-22

Context

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 8:1

Context

8:1 But God remembered 44  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 45  the earth and the waters receded.

Jeremiah 15:17-18

Context

15:17 I did not spend my time in the company of other people,

laughing and having a good time.

I stayed to myself because I felt obligated to you 46 

and because I was filled with anger at what they had done.

15:18 Why must I continually suffer such painful anguish?

Why must I endure the sting of their insults like an incurable wound?

Will you let me down when I need you

like a brook one goes to for water, but that cannot be relied on?” 47 

Jeremiah 17:16

Context

17:16 But I have not pestered you to bring disaster. 48 

I have not desired the time of irreparable devastation. 49 

You know that.

You are fully aware of every word that I have spoken. 50 

Habakkuk 3:16

Context
Habakkuk Declares His Confidence

3:16 I listened and my stomach churned; 51 

the sound made my lips quiver.

My frame went limp, as if my bones were decaying, 52 

and I shook as I tried to walk. 53 

I long 54  for the day of distress

to come upon 55  the people who attack us.

Luke 19:41-44

Context
Jesus Weeps for Jerusalem under Judgment

19:41 Now 56  when Jesus 57  approached 58  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 59  even you, the things that make for peace! 60  But now they are hidden 61  from your eyes. 19:43 For the days will come upon you when your enemies will build 62  an embankment 63  against you and surround you and close in on you from every side. 19:44 They will demolish you 64  – you and your children within your walls 65  – and they will not leave within you one stone 66  on top of another, 67  because you did not recognize the time of your visitation from God.” 68 

Romans 9:2-3

Context
9:2 I have great sorrow and unceasing anguish in my heart. 69  9:3 For I could wish 70  that I myself were accursed – cut off from Christ – for the sake of my people, 71  my fellow countrymen, 72 

Revelation 10:9-11

Context
10:9 So 73  I went to the angel and asked him to give me the little scroll. He 74  said to me, “Take the scroll 75  and eat it. It 76  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 77  I took the little scroll from the angel’s hand and ate it, and it did taste 78  as sweet as honey in my mouth, but 79  when I had eaten it, my stomach became bitter. 10:11 Then 80  they 81  told me: “You must prophesy again about many peoples, nations, 82  languages, and kings.”

Drag to resizeDrag to resize

[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.

[8:1]  44 tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  45 tn Heb “to pass over.”

[15:17]  46 tn Heb “because of your hand.”

[15:18]  47 tn Heb “Will you be to me like a deceptive (brook), like waters which do not last [or are not reliable].”

[17:16]  48 tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (meraah) instead of מֵרֹעֶה (meroeh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

[17:16]  49 tn Heb “the incurable day.” For the use of this word see the note on 17:9.

[17:16]  50 tn Heb “that which goes out of my lip is right in front of your face.”

[3:16]  51 tn Heb “my insides trembled.”

[3:16]  52 tn Heb “decay entered my bones.”

[3:16]  53 tc Heb “beneath me I shook, which….” The Hebrew term אֲשֶׁר (’asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading אֲשֻׁרָי (’ashuray, “my steps”) as well as an emendation of the preceding verb to a third plural form.

[3:16]  54 tn The translation assumes that אָנוּחַ (’anuakh) is from the otherwise unattested verb נָוָח (navakh, “sigh”; see HALOT 680 s.v. II נוח; so also NEB). Most take this verb as נוּחַ (nuakh, “to rest”) and translate, “I wait patiently” (cf. NIV).

[3:16]  55 tn Heb “to come up toward.”

[19:41]  56 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  57 tn Grk “he.”

[19:41]  58 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[19:42]  59 sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  60 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  61 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  62 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  63 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  64 tn Grk “They will raze you to the ground.”

[19:44]  65 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  66 sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  67 tn Grk “leave stone on stone.”

[19:44]  68 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[9:2]  69 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  70 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  71 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  72 tn Grk “my kinsmen according to the flesh.”

[10:9]  73 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  74 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  75 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:9]  76 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  77 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  78 tn Grk “it was.” The idea of taste is implied.

[10:10]  79 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  81 tn The referent of “they” is not clear in the Greek text.

[10:11]  82 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.



created in 0.03 seconds
powered by
bible.org - YLSA