Kejadian 28:12

Bahasa Indonesia Sehari-hari

Maka bermimpilah ia, di bumi ada didirikan sebuah tangga yang ujungnya sampai di langit, dan tampaklah malaikat-malaikat Allah turun naik di tangga itu.

Parallel Translations

Alkitab Terjemahan Baru
Maka bermimpilah ia, di bumi ada didirikan sebuah tangga yang ujungnya sampai di langit, dan tampaklah malaikat-malaikat Allah turun naik di tangga itu.

Alkitab Terjemahan Lama
Maka bermimpilah ia, bahwa sesungguhnya adalah suatu tangga terdiri di atas bumi, dan kepala tangga itupun sampai ke langit; heran, maka beberapa malaekat Allah pun naik turun tangga itu.

Contextual Overview

¹⁰ Iacob departed from Beer-seba, and went towarde Haran. ¹¹ And he came vnto a certayne place, & taryed there all night, because the sunne was downe: and toke of the stones of the place, and put vnder his head, and layde hym downe in the same place to sleepe. ¹² And he dreamed, and beholde there stoode a lather vpo the earth, and the toppe of it reached vp to heauen: and see, the angels of God went vp & downe vpon it. ¹³ Yea, and God from aboue leaned vpon it, and sayde: I am the Lord God of Abraham thy father, and the God of Isahac, the land which thou sleepest vpon, wyll I geue thee and thy seede. ¹⁴ And thy seede shalbe as the dust of the earth, and thou shalt spreade abrode to the west, to the east, to the north, and to the south: and in thee, and in thy seede, shall all the kynredes of the earth be blessed. ¹⁵ And see, I am with thee, and wyll be thy keper in all [places] whyther thou goest, and wyll bryng thee agayne into this lande: For I wyl not leaue thee, vntyll I haue made good that whiche I haue promised thee.

Bible Verse Review
  from Treasury of Scripure Knowledge

he dreamed: Genesis 15:1, Genesis 15:12, Genesis 20:3, Genesis 20:6, Genesis 20:7, Genesis 37:5-11, Genesis 40:1 - Genesis 41:57, Numbers 12:6, Job 4:12-21, Job 33:15, Job 33:16, Daniel 2:1-49, Daniel 4:1-37, Daniel 7:1, Matthew 1:20, Matthew 2:12, Matthew 2:13, Matthew 2:19, Hebrews 1:1

ladder: Genesis 32:1, Genesis 32:2, 2 Chronicles 16:9, Isaiah 41:10, John 1:51, 2 Timothy 4:16, 2 Timothy 4:17, Hebrews 1:14

Reciprocal: Genesis 31:10 - a dream Genesis 31:13 - the God Genesis 35:3 - who answered Genesis 37:19 - dreamer Genesis 48:3 - appeared Exodus 2:24 - remembered Exodus 25:20 - toward Exodus 37:9 - cherubims spread 1 Samuel 28:6 - by dreams 1 Kings 3:5 - in a dream Job 4:13 - thoughts Daniel 4:22 - thy greatness Luke 2:13 - a multitude

Cross-References

Genesis 15:1
After these thynges, the worde of the Lorde came vnto Abram in a vision, saying: feare not Abram I am thy shielde [and] thy exceedyng great rewarde.

Genesis 15:12
And whe the sunne was downe, there fell a deepe sleepe vpon Abram: and lo, an horrour of great darknesse fell vpon hym.

Genesis 20:3
But God came to Abimelech by night in a dreame, and saide to hym: See, thou art but a dead man for the womans sake whiche thou hast taken away, for she is a mans wyfe.

Genesis 28:1
And so Isahac called Iacob, and blessed him, and charged him, and sayde vnto hym: See thou take not a wyfe of the daughters of Chanaan:

Genesis 28:2
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.

Genesis 28:5
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.

Genesis 28:6
When Esau sawe that Isahac had blessed Iacob, and sent hym to Mesopotamia to fet hym a wyfe from thence, and that as he blessed him, he gaue him a charge, saying, thou shalt not take a wyfe of the daughters of Chanaan:

Genesis 28:7
And that Iacob had obeyed his father and mother, and was gone to Mesopotamia:

Genesis 28:11
And he came vnto a certayne place, & taryed there all night, because the sunne was downe: and toke of the stones of the place, and put vnder his head, and layde hym downe in the same place to sleepe.

Genesis 28:12
And he dreamed, and beholde there stoode a lather vpo the earth, and the toppe of it reached vp to heauen: and see, the angels of God went vp & downe vpon it.

Gill's Notes on the Bible

And he dreamed,.... As he slept; not a common dream, but under divine direction and influence:

and, behold, a ladder set upon the earth, and the top of it reached to heaven: denoting either the providence of God, and the various steps of it, bringing about his own glory and the good of his people; and which is steady, firm, and sure, and reaches to all things here on earth; and in an especial manner is concerned about the people of God, their protection and safety; and is directed and governed according to the will, counsels, and purposes of God in heaven; a view of which must be very encouraging to Jacob in his present circumstances: or else the incarnation and mediation of Christ, who in his human nature was to be in the fulness of time on earth, there to live a while, obey, suffer, and die, and so was the ladder set on earth; and his divine nature was the top of it, which reached heaven; here he was in that nature before his incarnation, and from hence he came; and indeed here he was in that when on earth; and as man, he ascended on high when he had done his work, and is now higher than the heavens; he may be fitly represented hereby as the Mediator, who has reconciled things in heaven and things on earth, and has as it were joined and united heaven and earth together: and the various rungs in this ladder, so considered, are Christ's interposition as a surety front eternity; his incarnation in time; his being under the law, and his obedience to it; his sufferings, the shedding of his blood, and the death of the cross; his resurrection from the dead, ascension to heaven, session at the right hand of God, and intercession there. Moreover this may point out to us Christ as the way to his Father, of access unto him, and acceptance with him, by which he communicates the blessings of his grace to men, and by which they ascend to God with their prayers and praises to him: as also as being the way to heaven and eternal happiness; the various steps to which are election in him, redemption by him, regeneration by his Spirit and grace, the several graces of his Spirit, faith, hope, and love, justification by his righteousness, pardon by his blood, adoption through him, and the resurrection of the dead:

and, behold, the angels of God ascending and descending on it: which may be expressive of the employment of angels in the affairs of Providence, who receive their commission from heaven, and execute it on earth, in which they are diligent, faithful, and constant; and of the ministry of them, both to Christ personal, and to his church and people, even to every particular believer; see John 1:51.

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 28:12. He dreamed, and behold a ladder — A multitude of fanciful things have been spoken of Jacob's vision of the ladder, and its signification. It might have several designs, as God chooses to accomplish the greatest number of ends by the fewest and simplest means possible.

1. It is very likely that its primary design was to point out the providence of God, by which he watches over and regulates all terrestrial things; for nothing is left to merely natural causes; a heavenly agency pervades, actuates, and directs all. In his present circumstances it was highly necessary that Jacob should have a clear and distinct view of this subject, that he might be the better prepared to meet all occurrences with the conviction that all was working together for his good.

2. It might be intended also to point out the intercourse between heaven and earth, and the connection of both worlds by the means of angelic ministry. That this is fact we learn from many histories in the Old Testament; and it is a doctrine that is unequivocally taught in the New: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

3. It was probably a type of CHRIST, in whom both worlds meet, and in whom the Divine and human nature are conjoined. The LADDER was set up on the EARTH, and the TOP of it reached to HEAVEN; for GOD was manifested in the FLESH, and in him dwelt all the fulness of the Godhead bodily. Nothing could be a more expressive emblem of the incarnation and its effects; Jesus Christ is the grand connecting medium between heaven and earth, and between God and man. By him God comes down to man; through him man ascends to God. It appears that our Lord applies the vision in this way himself,

1st, In that remarkable speech to Nathanael, Hereafter ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man, John 1:51.

2dly, in his speech to Thomas, John 14:6: I am the WAY, and the truth, and the life; no man cometh unto the Father but by me.