the Week of Proper 26 / Ordinary 31
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Genesis 28:5
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Thus Isaac sent Jacob away. And he went to Paddan-aram, to Laban, the son of Bethuel the Aramean, the brother of Rebekah, Jacob's and Esau's mother.
And Isaac sent away Jacob. And he went to Paddan-aram to Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.
So Isaac sent Jacob to Northwest Mesopotamia, to Laban the brother of Rebekah. Bethuel the Aramean was the father of Laban and Rebekah, and Rebekah was the mother of Jacob and Esau.
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.
And Isaac sent away Jacob: and he went to Padan-aram, to Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.
Isaac sent Jacob away. He went to Paddan-aram to Laban, son of Bethuel the Syrian, Rebekah's brother, Jacob's and Esau's mother.
Then Isaac sent Jacob away, and he went to Paddan-aram, to Laban, son of Bethuel the Aramean, the brother of Rebekah, the mother of Jacob and Esau.
And whanne Ysaac hadde left hym, he yede forth, and cam in to Mesopotanye of Sirie, to Laban, the sone of Batuel of Sirie, the brother of Rebecca, his modir.
And Isaac sendeth away Jacob, and he goeth to Padan-Aram, unto Laban, son of Bethuel the Aramaean, brother of Rebekah, mother of Jacob and Esau.
So Isaac sent Jacob to Paddan-aram, to Laban son of Bethuel the Aramean, the brother of Rebekah, the mother of Jacob and Esau.
Isaac then sent Jacob to stay with Rebekah's brother Laban, the son of Bethuel the Aramean.
(vii) So Yitz'chak sent Ya‘akov away; and he went to Paddan-Aram, to Lavan, son of B'tu'el the Arami, the brother of Rivkah Ya‘akov's and ‘Esav's mother.
And Isaac sent away Jacob: and he went to Paddan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.
So Isaac sent Jacob away: and he went to Paddan-aram, to Laban, son of Bethuel the Aramaean, the brother of Rebekah, the mother of Jacob and Esau.
Thus Isahac sent foorth Iacob: and he went towarde Mesopotamia, vnto Laban, sonne of Bethuel the Syrian, and brother to Rebecca Iacob and Esaus mother.
And Isaac sent away Jacob; and he went to Padan-Aram, to Laban the son of Bethuel the Syrian, the brother of Rebecca, Jacob's and Esau's mother.
And Isaac sent away Jacob; and he went to Paddan-aram unto Laban, son of Bethuel the Aramean, the brother of Rebekah, Jacob's and Esau's mother.
And Isaac sent away Iacob, and hee went to Padan-Aram vnto Laban, sonne of Bethuel the Syrian, the brother of Rebekah, Iacobs and Esaus mother.
And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.
Then Isaac sent Jacob away. And he went to Paddan-aram, to Laban, the son of Bethuel the Syrian, the brother of Rebekah, Jacob and Esau's mother.
Thus Isaac sent Jacob away; and he went to Paddan-aram, to Laban son of Bethuel the Aramean, the brother of Rebekah, Jacob's and Esau's mother.
So Isaac sent away Jacob, and he took his journey to Padan-aram, - unto Laban son of Bethuel, the Syrian, brother of Rebekah, mother of Jacob and Esau.
Thus Izhak sent forth Iaakob, & he went to Padan Aram vnto Laban sonne of Bethuel the Aramite, brother to Rebekah, Iaakobs and Esaus mother.
And Isaac sent away Jacob; and he went to Padan-aram, to Laban, the son of Bethuel, the Aramean, the brother of Rebekah, Jacobs and Esaus mother.
Isaac sent Jacob away to Mesopotamia, to Laban, who was the son of Bethuel the Aramean and the brother of Rebecca, the mother of Jacob and Esau.
And when Isaac had sent him away, he took his journey and went to Mesopotamia of Syria, to Laban, the son of Bathuel, the Syrian, brother to Rebecca, his mother.
Thus Isaac sent Jacob away; and he went to Paddan-aram to Laban, the son of Bethu'el the Aramean, the brother of Rebekah, Jacob's and Esau's mother.
So Isaac sent away Jacob, and he went into Mesopotamia to Laban the son of Bethuel the Syrian, the brother of Rebecca the mother of Jacob and Esau.
And Isaac sent away Jacob: and he went to Paddan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.
So Isaac sent Jacob to Paddan-aram, to Laban son of Bethuel the Aramean, the brother of Rebekah, the mother of Jacob and Esau.
Yitzchak sent Ya`akov away. He went to Paddan-Aram to Lavan, son of Betu'el the Arammian, Rivka's brother, Ya`akov's and Esav's mother.
Then Isaac sent Jacob away, and he went to Paddan-Aram, to Laban the son of Bethuel the Aramean, the brother of Rebekah, the mother of Jacob and Esau.
And Isaac sent away Jacob. And he went to Padan-aram, to Laban, the son of Bethuel the Aramean, brother of Rebekah, the mother of Jacob and Esau.
So Isaac let Iacob departe, that he might go in to Mesopotamia vnto Laban the sonne of Bethuel of Siria, ye brother of Rebecca, his and Esaus mother.
So Isaac sent Jacob off. He went to Paddan Aram, to Laban son of Bethuel the Aramean, the brother of Rebekah who was the mother of Jacob and Esau.
Then Isaac sent Jacob away, and he went to Paddan-aram to Laban, son of Bethuel the Aramean, the brother of Rebekah, the mother of Jacob and Esau.
So Isaac sent Jacob away, and he went to Padan Aram, to Laban the son of Bethuel the Syrian, the brother of Rebekah, the mother of Jacob and Esau.
So Isaac sent Jacob away, and he went to Paddan-aram to stay with his uncle Laban, his mother's brother, the son of Bethuel the Aramean.
Then Isaac sent Jacob away, and he went to Paddan-aram to Laban, son of Bethuel the Aramean, the brother of Rebekah, the mother of Jacob and Esau.
Then Isaac sent Jacob away, and he went to Paddan-aram to Laban, son of Bethuel the Aramean, the brother of Rebekah, the mother of Jacob and Esau.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
sent away Jacob: Whoever observes Jacob's life, after he had surreptitiously obtained his father's blessing, will perceive that he enjoyed very little worldly felicity. His brother purposed to murder him, to avoid which he was forced to flee from his father's house; his uncle Laban deceived him, as he had deceived his father, and treated him with great rigour; after a servitude of 21 years, he was obliged to leave him in a clandestine manner, not without danger of being brought back, or murdered by his enraged brother; no sooner were these fears over, than he experienced the baseness of his son Reuben, in defiling his bed; he had next to bewail the treachery and cruelty of Simeon and Levi toward the Shechemites; then he had to feel the loss of his beloved wife; he was next imposed upon by his own sons, and had to lament the supposed untimely end of Joseph; and to complete all, he was forced by famine to go into Egypt, and there died, in a strange land. So just, wonderful, and instructive are all the ways of Providence!
Padanaram: Genesis 28:2
Reciprocal: Genesis 22:23 - Bethuel Genesis 24:54 - Send me Genesis 25:20 - the Syrian Genesis 29:1 - came Genesis 31:24 - the Syrian Genesis 35:27 - Jacob Deuteronomy 26:5 - A Syrian Ezekiel 27:16 - Syria
Gill's Notes on the Bible
And Isaac sent away Jacob,.... From Beersheba; not in anger, or in a dishonourable way, but took his leave of him no doubt in an affectionate manner; as it is clear he went with his blessing, and had his good wishes for a prosperous journey:
and he went to Padanaram; which from Beersheba, according to some h, was four hundred and eighty miles:
unto Laban, son of Bethuel the Syrian; some versions make Laban to be the Syrian, others Bethuel; it is a matter of no great moment which is here so called, since they were both called Syrians, see Genesis 25:20:
the brother of Rebekah; this refers to Laban, for Bethuel was her father:
Jacob's and Esau's mother; Jacob is set first, not only as being most beloved by his mother, but as now having the birthright and the blessing.
h Bunting's Travels, p. 72.
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.
Clarke's Notes on the Bible
Verse Genesis 28:5. Bethuel the Syrian — Literally the Aramean, so called, not because he was of the race of Aram the son of Shem, but because he dwelt in that country which had been formerly possessed by the descendants of Aram.
