the Week of Proper 28 / Ordinary 33
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Easy-to-Read Version
Genesis 28:10
Bible Study Resources
Concordances:
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- CondensedParallel Translations
Jacob left Beersheba and went toward Haran.
And Jacob went out from Beer-sheba, and went toward Haran.
Jacob left Beersheba and set out for Haran.
Meanwhile Jacob left Beer Sheba and set out for Haran.
And Jacob went out from Beer-sheba, and went towards Haran.
Jacob went out from Beersheba, and went toward Haran.
Now Jacob left Beersheba [never to see his mother again] and traveled toward Haran.
Therfor Jacob yede out of Bersabee, and yede to Aran.
And Jacob goeth out from Beer-Sheba, and goeth toward Haran,
Meanwhile Jacob left Beersheba and set out for Haran.
Jacob left the town of Beersheba and started out for Haran.
So ‘Esav went to Yishma‘el and took, in addition to the wives he already had, Machalat the daughter of Yishma‘el Avraham's son, the sister of N'vayot, to be his wife. Haftarah Tol'dot: Mal'akhi (Malachi) 1:1–2:7 B'rit Hadashah suggested readings for Parashah Tol'dot: Romans 9:6–16; Messianic Jews (Hebrews) 11:20; 12:14–17 Ya‘akov went out from Be'er-Sheva and traveled toward Haran.
And Jacob went out from Beer-sheba, and went toward Haran.
So Jacob went out from Beer-sheba to go to Haran.
Iacob departed from Beer-seba, and went towarde Haran.
And Jacob went out from Beer-sheba, and went towards Haran.
And Jacob went out from Beer-sheba, and went toward Haran.
And Iacob went out from Beer-sheba, and went toward Haran.
And Jacob went out from Beersheba, and went toward Haran.
Jacob left Beersheba and went toward Haran.
Jacob left Beer-sheba and went toward Haran.
So Jacob went forth from Beer-sheba, and journeyed towards Haran.
Now Iaakob departed from Beer-sheba, and went to Haran,
And Jacob went out from Beersheba, on his way to Haran.
Jacob left Beersheba and started toward Haran.
But Jacob being departed from Bersabee, went on to Haran.
Jacob left Beer-sheba, and went toward Haran.
And Jacob went forth from the well of the oath, and departed into Charrhan.
And Jacob went out from Beer-sheba, and went toward Haran.
Jacob left Beer-sheba and went toward Haran.
Ya`akov went out from Be'er-Sheva, and went toward Haran.
Then Jacob went out from Beersheba and went to Haran.
And Jacob went out from Beer-sheba and went toward Haran.
As for Iacob, he departed from Bersaba, and wente vnto Haran
Jacob left Beersheba and went to Haran. He came to a certain place and camped for the night since the sun had set. He took one of the stones there, set it under his head and lay down to sleep. And he dreamed: A stairway was set on the ground and it reached all the way to the sky; angels of God were going up and going down on it.
Then Jacob departed from Beersheba and went toward Haran.
Now Jacob went out from Beersheba and went toward Haran.
Meanwhile, Jacob left Beersheba and traveled toward Haran.
Then Jacob departed from Beersheba and went toward Haran.
Then Jacob departed from Beersheba and went toward Haran.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Genesis 11:31, Genesis 32:10, Hosea 12:12, Acts 7:2, Acts 25:13
Reciprocal: Genesis 25:27 - a plain man Genesis 27:43 - Haran Genesis 29:4 - Of Haran Genesis 35:1 - Bethel Genesis 46:1 - Beersheba Psalms 139:3 - my path Isaiah 37:12 - Haran
Cross-References
Terah took his family and left Ur of Babylonia. They planned to travel to Canaan. Terah took his son Abram, his grandson Lot (Haran's son), and his daughter-in-law Sarai (Abram's wife). They traveled to the city of Haran and decided to stay there.
You have been very kind to me. You did many good things for me. The first time I traveled across the Jordan River, I owned nothing—only my walking stick. But now I own enough things to have two full groups.
"Jacob ran away to the land of Aram. There Israel worked for a wife. He kept sheep to get another wife.
Stephen answered, "My Jewish fathers and brothers, listen to me. Our great and glorious God appeared to Abraham, our ancestor, when he was in Mesopotamia. This was before he lived in Haran.
A few days later King Agrippa and Bernice came to Caesarea to visit Festus.
Gill's Notes on the Bible
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, Genesis 28:18:
and went toward Haran: for thither he could not get in one day, being many days' journey; Genesis 28:18- :.
Barnes' Notes on the Bible
- 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.
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 “God Almighty” (Genesis 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.
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. “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.
Genesis 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 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. “The Lord stood above it,” and Jacob, the object of his mercy, beneath. First. He reveals himself to the sleeper as “the Lord” Genesis 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 Genesis 12:2-3; Genesis 22:18; Genesis 26:4.
Genesis 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 Numbers 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 Genesis 12:8; Genesis 13:3; Genesis 25:30.)
Genesis 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.
