the Fourth Week of Advent
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New King James Version
Genesis 28:8
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So when Esau saw that the Canaanite women did not please Isaac his father,
And Esau saw that the daughters of Canaan didn't please Isaac his father.
So Esau saw that his father Isaac did not want his sons to marry Canaanite women.
Then Esau realized that the Canaanite women were displeasing to his father Isaac.
And Esau seeing that the daughters of Canaan pleased not Isaac his father;
Esau saw that the daughters of Canaan didn't please Isaac, his father.
So Esau realized that [his two wives] the daughters of Canaan displeased Isaac his father;
also Esau preuyde that his fadir bihelde not gladli the douytris of Canaan.
and Esau seeth that the daughters of Canaan are evil in the eyes of Isaac his father,
And seeing that his father Isaac disapproved of the Canaanite women,
Esau already had several wives, but he realized at last how much his father hated the Canaanite women.
‘Esav also saw that the Kena‘ani women did not please Yitz'chak his father.
and Esau saw that the daughters of Canaan pleased not Isaac his father;
It was clear to Esau that his father had no love for the women of Canaan,
And Esau seyng also that the daughters of Chanaan pleased not Isahac his father:
And Esau saw that the daughters of Canaan were evil in the sight of Isaac his father.
Esau saw from this that his father did not want his sons to marry Canaanite women.
and Esau saw that the daughters of Canaan pleased not Isaac his father;
And Esau seeing that the daughters of Canaan pleased not Isaac his father.
And Esau seeing that the daughters of Canaan pleased not Isaac his father;
Esau knew that the daughters of Canaan did not please his father Isaac.
So when Esau saw that the Canaanite women did not please his father Isaac,
So then Esau beheld that displeasing, were the daughters of Caanan, - in the eyes of Isaac his father:
Also Esau seeing that the daughters of Canaan displeased Izhak his father,
And Esau saw that Isaac his father despised the daughters of Canaan;
Esau then understood that his father Isaac did not approve of Canaanite women.
Experiencing also, that his father was not well pleased with the daughters of Chanaan:
So when Esau saw that the Canaanite women did not please Isaac his father,
And Esau also having seen that the daughters of Chanaan were evil before his father Isaac,
and Esau saw that the daughters of Canaan pleased not Isaac his father;
Esau realized that his father Isaac disapproved of the Canaanite women,
Esav saw that the daughters of Kana`an didn't please Yitzchak, his father.
Then Esau saw that the daughters of Canaan were evil in the eyes of Isaac his father,
And when Esau saw that the daughters of Canaan were evil in the eyes of his father Isaac,
seynge also that Isaac his father loked not gladly vpon the doughters of Canaan,
So Esau saw that the daughters of Canaan displeased his father Isaac;
It was now very clear to Esau that his father did not like the local Canaanite women.
So Esau saw that the daughters of Canaan displeased his father Isaac;
So Esau saw that the daughters of Canaan were displeasing in the sight of his father Isaac;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the daughters: Genesis 28:1, Genesis 24:3, Genesis 26:34, Genesis 26:35
pleased not: Heb. were evil in the eyes, 1 Samuel 8:6
Reciprocal: Genesis 27:46 - because Genesis 48:17 - displeased him Exodus 21:8 - please not Deuteronomy 25:6 - the firstborn Joshua 22:30 - it pleased them
Cross-References
and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell;
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.
But the thing displeased Samuel when they said, "Give us a king to judge us." So Samuel prayed to the LORD.
Gill's Notes on the Bible
And Esau seeing that the daughters of Canaan pleased not Isaac his father. Who he perceived was displeased with the daughters of Canaan, or that they were "evil in [his] eyes" i, offensive to him, and disapproved of by him, because of their ill manners: Rebekah is not mentioned, whose displeasure he cared not for.
i רעות בעיני "malae in oculis", Montanus, Junius & Tremellius, Piscator, Drusius, Schmidt.
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.
