Genesis 28:7

New King James Version

and that Jacob had obeyed his father and his mother and had gone to Padan Aram.

Parallel Translations

English Standard Version
and that Jacob had obeyed his father and his mother and gone to Paddan-aram.

Update Bible Version
And that Jacob obeyed his father and his mother, and had gone to Paddan-aram.

New Century Version
and that Jacob had obeyed his father and mother and had gone to Northwest Mesopotamia.

New English Translation
Jacob obeyed his father and mother and left for Paddan Aram.

Webster's Bible Translation
And that Jacob obeyed his father, and his mother, and was gone to Padan-aram;

World English Bible
and that Jacob obeyed his father and his mother, and was gone to Paddan-aram.

Amplified Bible
and that Jacob obeyed his father and his mother and had gone to Paddan-aram.

Wycliffe Bible (1395)
and that Jacob obeiede to his fadir `and modir, and yede in to Sirie;

Young's Literal Translation
that Jacob hearkeneth unto his father and unto his mother, and goeth to Padan-Aram --

Berean Standard Bible
and that Jacob had obeyed his father and mother and gone to Paddan-aram.

Contemporary English Version
and that he had obeyed his father and mother.

Complete Jewish Bible
(Maftir) and that Ya‘akov had listened to his father and mother and gone to Paddan-Aram.

American Standard Version
and that Jacob obeyed his father and his mother, and was gone to Paddan-aram:

Bible in Basic English
And that Jacob had done as his father and mother said and had gone to Paddan-aram;

Bishop's Bible (1568)
And that Iacob had obeyed his father and mother, and was gone to Mesopotamia:

Darby Translation
and [that] Jacob had obeyed his father and his mother, and was gone to Padan-Aram.

Easy-to-Read Version
Esau learned that Jacob obeyed his father and his mother and went to Paddan Aram.

JPS Old Testament (1917)
and that Jacob hearkened to his father and his mother, and was gone to Paddan-aram;

King James Version (1611)
And that Iacob obeyed his father, and his mother, and was gone to Padan-Aram;

King James Version
And that Jacob obeyed his father and his mother, and was gone to Padanaram;

New Life Bible
and that Jacob had obeyed his father and mother and had gone to Paddan-aram.

New Revised Standard
and that Jacob had obeyed his father and his mother and gone to Paddan-aram.

J.B. Rotherham Emphasized Bible
And that Jacob hearkened unto his father and unto his mother, - and took his journey to Padan-aram.

Geneva Bible (1587)
And that Iaakob had obeyed his father & his mother, and was gone to Padan Aram:

George Lamsa Translation
And Jacob obeyed his father and his mother, and went to Padan-aram;

Good News Translation
He found out that Jacob had obeyed his father and mother and had gone to Mesopotamia.

Douay-Rheims Bible
And that Jacob obeying his parents, was gone into Syria:

Revised Standard Version
and that Jacob had obeyed his father and his mother and gone to Paddan-aram.

Brenton's Septuagint (LXX)
and that Jacob hearkened to his father and his mother, and went to Mesopotamia of Syria.

English Revised Version
and that Jacob obeyed his father and his mother, and was gone to Paddan-aram:

Christian Standard Bible®
And Jacob listened to his father and mother and went to Paddan-aram.

Hebrew Names Version
and that Ya`akov obeyed his father and his mother, and was gone to Paddan-Aram.

Lexham English Bible
and that Jacob listened to his father and to his mother and went to Paddan-Aram.

Literal Translation
and that Jacob listened to his father and his mother, and went to Padan-aram.

Miles Coverdale Bible (1535)
and that Iacob obeyed his father and his mother, and was gone vnto Mesopotamia:

New American Standard Bible
and that Jacob had obeyed his father and his mother and had gone to Paddan-aram.

New Living Translation
He also knew that Jacob had obeyed his parents and gone to Paddan-aram.

New American Standard Bible (1995)
and that Jacob had obeyed his father and his mother and had gone to Paddan-aram.

Legacy Standard Bible
and that Jacob had listened to his father and his mother and had gone to Paddan-aram.

Contextual Overview

⁶ Esau saw that Isaac had blessed Jacob and sent him away to Padan Aram to take himself a wife from there, and that as he blessed him he gave him a charge, saying, "You shall not take a wife from the daughters of Canaan," ⁷ and that Jacob had obeyed his father and his mother and had gone to Padan Aram. ⁸ Also Esau saw that the daughters of Canaan did not please his father Isaac. ⁹ So Esau went to Ishmael and took Mahalath the daughter of Ishmael, Abraham's son, the sister of Nebajoth, to be his wife in addition to the wives he had.

Bible Verse Review
  from Treasury of Scripure Knowledge

Genesis 27:43, Exodus 20:12, Leviticus 19:3, Proverbs 1:8, Proverbs 30:17, Ephesians 6:1, Ephesians 6:3, Colossians 3:20

Reciprocal: Genesis 33:18 - a city of Shechem Exodus 2:15 - fled Numbers 23:7 - Aram

Cross-References

Genesis 27:43
Now therefore, my son, obey my voice: arise, flee to my brother Laban in Haran.

Exodus 20:12
"Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.

Leviticus 19:3
"Every one of you shall revere his mother and his father, and keep My Sabbaths: I am the LORD your God.

Proverbs 1:8
My son, hear the instruction of your father, And do not forsake the law of your mother;

Proverbs 30:17
The eye that mocks his father, And scorns obedience to his mother, The ravens of the valley will pick it out, And the young eagles will eat it.

Ephesians 6:1
Exodus 20:12; Deuteronomy 5:16">[xr] Children, obey your parents in the Lord, for this is right.

Ephesians 6:3
"that it may be well with you and you may live long on the earth."Deuteronomy 5:16">[fn]

Colossians 3:20
Children, obey your parents in all things, for this is well pleasing to the Lord.

Gill's Notes on the Bible

And that Jacob obeyed his father and his mother,.... As it became him, and as it becomes all children to be obedient to their parents in all things lawful they command them; and it would have been well if Esau had been obedient to them also in a like case, the case of his marriage:

and was gone to Padanaram; as they had enjoined him, to take a wife from thence.

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.