the Week of Proper 26 / Ordinary 31
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Genesis 28:2
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Arise, go to Paddan-aram to the house of Bethuel your mother's father, and take as your wife from there one of the daughters of Laban your mother's brother.
Arise, go to Paddan-aram, to the house of Bethuel your mother's father. And take yourself a wife from there of the daughters of Laban your mother's brother.
Go to the house of Bethuel, your mother's father, in Northwest Mesopotamia. Laban, your mother's brother, lives there. Marry one of his daughters.
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.
Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother.
Arise, go to Paddan-aram, to the house of Bethuel your mother's father. Take a wife from there from the daughters of Laban, your mother's brother.
"Arise, go to Paddan-aram, to the house of Bethuel your mother's father; and take from there as a wife for yourself one of the daughters of Laban your mother's brother.
and walke forth in to Mesopotanye of Sirie, to the hows of Batuel, fadir of thi modir, and take to thee of thennus a wijf of the douytris of Laban, thin vncle.
rise, go to Padan-Aram, to the house of Bethuel, thy mother's father, and take for thyself from thence a wife, of the daughters of Laban, thy mother's brother;
"Go at once to Paddan-aram, to the house of your mother's father Bethuel, and take a wife from among the daughters of Laban, your mother's brother.
Go at once to your mother's father Bethuel in northern Syria and choose a wife from one of the daughters of Laban, your mother's brother.
Go now to the home of B'tu'el your mother's father, and choose a wife there from the daughters of Lavan your mother's brother.
Arise, go to Paddan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother.
But go to Paddan-aram, to the house of Bethuel, your mother's father, and there get yourself a wife from the daughters of Laban, your mother's brother.
Arise, and get thee to Mesopotamia, to the house of Bethuel thy mothers father, and there take thee a wyfe of the daughters of Laban thy mothers brother.
Arise, go to Padan-Aram, to the house of Bethuel thy mother's father, and take a wife thence of the daughters of Laban thy mother's brother.
Arise, go to Paddan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother.
Arise, goe to Padan Aram, to the house of Bethuel thy mothers father, and take thee a wife from thence, of the daughters of Laban thy mothers brother.
Arise, go to Padanaram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughers of Laban thy mother's brother.
Get ready, and go to the house of your mother's father Bethuel in Paddan-aram. Take a wife for yourself from the daughters of your mother's brother Laban.
Go at once to Paddan-aram to the house of Bethuel, your mother's father; and take as wife from there one of the daughters of Laban, your mother's brother.
Rise, go thy way to Padan-aram to the house of Bethuel, thy mothers father, - and take thee from thence a wife, of the daughters of Laban, thy mothers brother.
Arise, get thee to Padan Aram to the house of Bethuel thy mothers father, and thence take thee a wife of the daughters of Laban thy mothers brother.
Arise, go to Padan-aram, to the house of Bethuel your mothers father; and take for yourself a wife from there of the daughters of Laban your mothers brother.
Go instead to Mesopotamia, to the home of your grandfather Bethuel, and marry one of the young women there, one of your uncle Laban's daughters.
But go, and take a journey to Mesopotamia of Syria, to the house of Bathuel, thy mother’s father, and take thee a wife thence of the daughters of Laban, thy uncle.
Arise, go to Paddan-aram to the house of Bethu'el your mother's father; and take as wife from there one of the daughters of Laban your mother's brother.
Rise and depart quickly into Mesopotamia, to the house of Bathuel the father of thy mother, and take to thyself thence a wife of the daughters of Laban thy mother’s brother.
Arise, go to Paddan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother.
Go at once to Paddan-aram, to the house of Bethuel, your mother’s father. Marry one of the daughters of Laban, your mother’s brother.
Arise, go to Paddan-Aram, to the house of Betu'el your mother's father. Take a wife from there from the daughters of Lavan, your mother's brother.
Arise, go to Paddan-Aram, to the house of Bethuel, your mother's father, and take for yourself a wife from there, from the daughters of Laban your mother's brother.
Go up, go to Padan-aram, to the house of Bethuel your mother's father. And take a wife for yourself from there, from the daughters of Laban the brother of your mother.
but get the vp, and go in to Mesopotamia vnto the house of Bethuel thy mothers father, and take ye there a wife of ye doughters of Laban yi mothers brother.
"Arise, go to Paddan-aram, to the house of Bethuel your mother's father; and from there take to yourself a wife from the daughters of Laban, your mother's brother.
Arise, go to Padan Aram, to the house of Bethuel your mother's father; and take yourself a wife from there of the daughters of Laban your mother's brother.
Instead, go at once to Paddan-aram, to the house of your grandfather Bethuel, and marry one of your uncle Laban's daughters.
"Arise, go to Paddan-aram, to the house of Bethuel your mother's father; and from there take to yourself a wife from the daughters of Laban your mother's brother.
Arise, go to Paddan-aram, to the house of Bethuel your mother's father; and from there take to yourself a wife from the daughters of Laban your mother's brother.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Arise: Hosea 12:12
Padanaram: Genesis 28:5, Genesis 22:20-23, Genesis 24:10, Genesis 24:15-24, Genesis 25:20, Genesis 29:1, Genesis 31:18, Genesis 32:10, Genesis 35:9, Genesis 46:15
Laban: Genesis 24:29, Genesis 24:50
Reciprocal: Genesis 21:21 - a wife Genesis 22:23 - Bethuel Genesis 24:3 - that Genesis 24:4 - to my kindred Genesis 26:35 - Which Genesis 35:26 - in Padanaram Numbers 23:7 - Aram Malachi 2:15 - That he Hebrews 11:20 - General
Cross-References
The servant took ten of Abraham's camels and left that place. The servant carried with him many different kinds of beautiful gifts. He went to Mesopotamia, to Nahor's city.
She had a brother named Laban. She told him what the man had said to her. Laban was listening to her. And when he saw the ring and the bracelets on his sister's arms, he ran out to the well. There the man was, standing by the camels at the well.
Then Laban and Bethuel answered, "We see that this is from the Lord , so there is nothing we can say to change it.
When Isaac was 40 years old, he married Rebekah. Rebekah was from Paddan Aram. She was Bethuel's daughter and the sister of Laban the Aramean.
So Isaac sent Jacob to Rebekah's brother in Paddan Aram. Jacob went to Laban, son of Bethuel the Aramean. Laban was the brother of Rebekah, the mother of Jacob and Esau.
"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 made a promise. He said, "If God will be with me, and if he will protect me on this trip, and if he gives me food to eat and clothes to wear,
Then Jacob continued his trip. He went to the country in the East.
Then they began traveling back to the land of Canaan, where his father lived. All the flocks of animals that Jacob owned walked ahead of them. He carried everything with him that he had gotten while he lived in Paddan Aram.
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.
Gill's Notes on the Bible
Arise, go to Padanaram,.... Of this place,
:-; 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.
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
Verse Genesis 28:2. Go to Padan-aram — This mission, in its spirit and design, is nearly the same as that in Genesis 24:1-4, c., which see. 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 Genesis 28:11, that he lodged in the open air, with a stone for his pillow; and from Genesis 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 arguement of his having a stock of provisions, servants, camels, &c., for which it has been gravely brought. He had God alone with him.
