the Week of Proper 26 / Ordinary 31
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Genesis 28:1
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Then Isaac called Jacob and blessed him and directed him, "You must not take a wife from the Canaanite women.
And Isaac called Jacob, and blessed him, and charged him, and said to him, You shall not take a wife of the daughters of Canaan.
Isaac called Jacob and blessed him and commanded him, "You must not marry a Canaanite woman.
So Isaac called for Jacob and blessed him. Then he commanded him, "You must not marry a Canaanite woman!
And Isaac called Jacob, and blessed him, and charged him, and said to him, Thou shalt not take a wife of the daughters of Canaan.
Isaac called Jacob, blessed him, and commanded him, "You shall not take a wife of the daughters of Canaan.
So Isaac called Jacob and blessed him and charged him, and said to him, "You shall not marry one of the women of Canaan.
And so Isaac clepide Jacob, and blesside hym, and comaundide to hym, and seide, Nyle thou take a wijf of the kyn of Canaan; but go thou,
And Isaac calleth unto Jacob, and blesseth him, and commandeth him, and saith to him, `Thou dost not take a wife of the daughters of Caanan;
So Isaac called for Jacob and blessed him. "Do not take a wife from the Canaanite women," he commanded.
Isaac called in Jacob, then gave him a blessing, and said: Don't marry any of those Canaanite women.
So Yitz'chak called Ya‘akov, and, after blessing him, charged him: "You are not to choose a wife from the Hitti women.
And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
Then Isaac sent for Jacob, and blessing him, said, Do not take a wife from among the women of Canaan;
And so Isahac called Iacob, and blessed him, and charged him, and sayde vnto hym: See thou take not a wyfe of the daughters of Chanaan:
And Isaac called Jacob, and blessed him, and charged him, and said to him, Thou shalt not take a wife of the daughters of Canaan.
And Isaac called Jacob, and blessed him, and charged him, and said unto him: 'Thou shalt not take a wife of the daughters of Canaan.
And Isaac called Iacob, and blessed him, and charged him, and saide vnto him, Thou shalt not take a wife, of the daughters of Canaan.
And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
So Isaac called Jacob and prayed that good would come to him. He said to him, "Do not marry one of the daughters of Canaan.
Then Isaac called Jacob and blessed him, and charged him, "You shall not marry one of the Canaanite women.
Then Isaac called Jacob, and blessed him, - and commanded him and said to him, Thou shalt not take a wife of the daughters of Canaan.
Then Izhak called Iaakob and blessed him, and charged him, and sayde vnto him, Take not a wife of the daughters of Canaan.
THEN Isaac called Jacob, and blessed him, and charged him, and said to him, You shall not take a wife of the daughters of Canaan.
Isaac called Jacob, greeted him, and told him, "Don't marry a Canaanite.
And Isaac called Jacob, and blessed him, and charged him, saying: Take not a wife of the stock of Chanaan:
Then Isaac called Jacob and blessed him, and charged him, "You shall not marry one of the Canaanite women.
And Isaac having called for Jacob, blessed him, and charged him, saying, Thou shalt not take a wife of the daughters of the Chananites.
And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
So Isaac summoned Jacob, blessed him, and commanded him, “Do not marry a Canaanite girl.
Yitzchak called Ya`akov, blessed him, and commanded him, "You shall not take a wife of the daughters of Kana`an.
Then Isaac called Jacob and blessed him. And he instructed him and said to him, "You must not take a wife from the daughters of Canaan.
And Isaac called Jacob. And he blessed him and commanded him, and said to him, You shall not take a wife from the daughters of Canaan.
Then called Isaac his sonne Iacob and blessed him, and charged him, & sayde vnto him: Take not a wife of the doughters of Canaan,
So Isaac called in Jacob and blessed him. Then he ordered him, "Don't take a Caananite wife. Leave at once. Go to Paddan Aram to the family of your mother's father, Bethuel. Get a wife for yourself from the daughters of your uncle Laban.
So Isaac called Jacob and blessed him and commanded him, saying to him, "You shall not take a wife from the daughters of Canaan.
Then Isaac called Jacob and blessed him, and charged him, and said to him: "You shall not take a wife from the daughters of Canaan.
So Isaac called for Jacob, blessed him, and said, "You must not marry any of these Canaanite women.
So Isaac called Jacob and blessed him and charged him, and said to him, "You shall not take a wife from the daughters of Canaan.
So Isaac called Jacob and blessed him and commanded him and said to him, "You shall not take a wife from the daughters of Canaan.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
blessed: Genesis 28:3, Genesis 28:4, Genesis 27:4, Genesis 27:27-33, Genesis 48:15, Genesis 49:28, Deuteronomy 33:1, Joshua 22:7
Thou shalt: Genesis 6:2, Genesis 24:3, Genesis 24:37, Genesis 26:34, Genesis 26:35, Genesis 27:46, Genesis 34:9, Genesis 34:16, Exodus 34:15, Exodus 34:16, 2 Corinthians 6:14-16
Reciprocal: Genesis 21:21 - a wife Genesis 25:1 - General Genesis 28:6 - Thou Genesis 28:8 - the daughters Genesis 31:55 - blessed Genesis 46:10 - Canaanitish Proverbs 19:14 - and a Jeremiah 29:6 - take wives Hosea 12:12 - Jacob Hebrews 7:7 - the less
Cross-References
Now I want you to make a promise to me. Promise to me before the Lord , the God of heaven and earth, that you will not allow my son to marry a girl from Canaan. We live among these people, but don't let him marry a Canaanite girl.
My master forced me to make a promise to him. He said to me, ‘You must not allow my son to marry a girl from Canaan. We live among these people, but I don't want him to marry one of the Canaanite girls.
Prepare the food that I love. Bring it to me, and I will eat it. Then I will bless you before I die."
Then Rebekah said to Isaac, "Your son Esau married Hittite women. I am very upset about this, because they are not our people. I'll have nothing to live for if Jacob marries one of these women!"
I pray that God All-Powerful will bless you and give you many children. I pray that you will become the father of a great nation
and that God will bless you and your children the same way he blessed Abraham. And I pray that you will own the land where you live. This is the land God gave to Abraham."
You will have as many descendants as there are particles of dust on the earth. They will spread east and west, north and south. All the families on earth will be blessed because of you and your descendants.
"I am with you, and I will protect you everywhere you go. I will bring you back to this land. I will not leave you until I have done what I have promised."
Then Jacob woke up and said, "I know that the Lord is in this place, but I did not know he was here until I slept."
This marriage will show we have a special agreement. Then our men can marry your women, and your men can marry our women.
Gill's Notes on the Bible
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, :-; 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, Genesis 24:3.
d ×××§×¨× "itaque", V. L. Schmidt, Tigurine version, Junius Tremellius, Piscator "igitur", Drusius. e Pirke Eliezer, c. 35. Vid. Seder Olam Rabba, c. 2. p. 4. f Apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 422.
Barnes' Notes on the Bible
- Jacobâs Journey to Haran
3. ק×× qaÌhaÌl, âcongregation.â
9. ×××ת maÌchaÌlat, Machalath, âsickness, or a harp.â
19. ××Ö¼× luÌz, Luz, âalmond.â
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. Abrahamâs is a life of authority and decision; Isaacâs, of submission and acquiescence; and Jacobâs, of trial and struggle.
Genesis 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 âGod Almightyâ (Genesis 17:1). It is that belonging to the chosen seed, âthe blessing of Abraham.â It embraces a numerous offspring, the land of promise, and all else that is included in the blessing of Abraham. âA congregation of peoples.â This is the word âcongregationâ (ק×× qaÌhaÌl) which is afterward applied to the assembled people of God, and to which the Greek εÌκκληÏιÌα ekkleÌsia, âecclesia,â corresponds. Jacob complies with his motherâs advice and his fatherâs 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.
Genesis 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. âWent unto Ishmael;â that is, to the family or tribe of Ishmael, as Ishmael himself was now thirteen years dead. Esauâs hunting and roving career had brought him into contact with this family, and we shall presently find him settled in a neighboring territory.
Genesis 28:10-22
Jacobâs 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 John 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. âThe Lord stood above it,â and Jacob, the object of his mercy, beneath. First. He reveals himself to the sleeper as âthe Lordâ Genesis 2:4, âthe God of Abraham thy father, and of Isaac.â 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 Genesis 12:2-3; Genesis 22:18; Genesis 26:4.
Genesis 28:16-19
Jacob awakes, and exclaims, âSurely the Lord is in this place, and I knew it not.â 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 Numbers 7:1. He calls the name of the place Bethel, âthe house of God.â This is not the first time it received the name. Abraham also worshipped God here, and met with the name already existing (see on Genesis 12:8; Genesis 13:3; Genesis 25:30.)
Genesis 28:20-22
Jacobâs 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 soulâs 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. âIf God will be with me.â 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, âI am with thee,â which was given immediately before. It is the response of the son to the assurance of the father: âWilt thou indeed be with me? Thou shalt be my God.â âThis stone shall be Godâs house,â 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. âA tenth will I surely give unto thee.â 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.
Clarke's Notes on the Bible
CHAPTER XXVIII
Isaac directs Jacob to take a wife from the family of Laban, 1, 2;
blesses and sends him away, 3, 4.
Jacob begins his journey, 5.
Esau, perceiving that the daughters of Canaan were not pleasing
to his parents, and that Jacob obeyed them in going to get a
wife of his own kindred, 6-8,
went and took to wife Mahalath, the daughter of Ishmael his
father's brother, 9.
Jacob, in his journey towards Haran, came to a certain place,
(Luz, ver. 19,) where he lodged all night, 10, 11.
He sees in a dream a ladder reaching from earth to heaven, on
which he beholds the angels of God ascending and descending, 12.
God appears above this ladder, and renews those promises which
he had made to Abraham and to Isaac, 13, 14;
promises Jacob personal protection and a safe return to his own
country, 15.
Jacob awakes, and makes reflections upon his dream, 16, 17.
Sets up one of the stones he had for his pillow, and pours oil
on it, and calls the place Beth-el, 18, 19.
Makes a vow that if God will preserve him in his journey, and
bring him back in safety, the stone should be God's house, and
that he would give him the tenths of all that he should have, 20-22.
NOTES ON CHAP. XXVIII
Verse Genesis 28:1. And Isaac called Jacob — Genesis 27:46; Genesis 27:46.
And blessed him — Now voluntarily and cheerfully confirmed to him the blessing, which he had before obtained through subtlety. It was necessary that he should have this confirmation previously to his departure; else, considering the way in which he had obtained both the birthright and the blessing, he might be doubtful, according to his own words, whether he might not have got a curse instead of a blessing. As the blessing now pronounced on Jacob was obtained without any deception on his part, it is likely that it produced a salutary effect upon his mind, might have led him to confession of his sin, and prepared his heart for those discoveries of God's goodness with which he was favoured at Luz.
