Kejadian 28:15

Bahasa Indonesia Sehari-hari

Sesungguhnya Aku menyertai engkau dan Aku akan melindungi engkau, ke manapun engkau pergi, dan Aku akan membawa engkau kembali ke negeri ini, sebab Aku tidak akan meninggalkan engkau, melainkan tetap melakukan apa yang Kujanjikan kepadamu."

Parallel Translations

Alkitab Terjemahan Baru
Sesungguhnya Aku menyertai engkau dan Aku akan melindungi engkau, ke manapun engkau pergi, dan Aku akan membawa engkau kembali ke negeri ini, sebab Aku tidak akan meninggalkan engkau, melainkan tetap melakukan apa yang Kujanjikan kepadamu."

Alkitab Terjemahan Lama
Maka sesungguhnya Akulah akan sertamu, dan Akulah hendak memeliharakan dikau barang ke manapun engkau pergi, dan Aku yang hendak memulangkan dikau kepada negeri ini juga, karena tiadalah Aku meninggalkan dikau sampai sudah Aku menyampaikan barang yang telah Kujanji kepadamu.

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

I am: Genesis 28:20, Genesis 28:21, Genesis 26:24, Genesis 31:3, Genesis 32:9, Genesis 39:2, Genesis 39:21, Genesis 46:4, Exodus 3:12, Judges 6:16, Psalms 46:7, Psalms 46:11, Isaiah 7:14, Isaiah 8:10, Isaiah 41:10, Isaiah 43:2, Jeremiah 1:19, Matthew 18:20, Matthew 28:20, Romans 8:31, Romans 8:32, 1 Timothy 4:8

keep: Genesis 48:16, Psalms 121:5-8

bring: Genesis 35:6, Genesis 35:7

for I: Deuteronomy 31:6, Joshua 1:5, 1 Kings 8:57, John 10:28, John 10:29, Hebrews 13:5, Hebrews 13:6, Jude 1:1

until: Numbers 23:19, Joshua 23:14-16, Matthew 24:35

Reciprocal: Genesis 21:20 - God Genesis 21:22 - God Genesis 26:3 - I will be Genesis 30:25 - and to Genesis 30:43 - General Genesis 32:10 - truth Genesis 48:21 - God Joshua 1:9 - be not 1 Chronicles 17:8 - I have been Isaiah 41:17 - I the God

Cross-References

Genesis 26:3
Soiourne in this lande, and I wyl be with thee, and wyll blesse thee: for vnto thee and vnto thy seede I wyll geue all these countreys, and I wyll perfourme the othe whiche I sware vnto Abraham thy father.

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 28:8
And Esau seyng also that the daughters of Chanaan pleased not Isahac his father:

Genesis 28:14
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.

Genesis 28:16
When Iacob was awaked out of his sleepe, he sayde: Surely the Lorde is in this place, and I knewe it not.

Genesis 28:20
And Iacob vowed a vowe, saying: Yf God wyll be with me, and wyll kepe me in this iourney in which I go, and wyll geue me bread to eate, and clothes to put on:

Genesis 28:21
So that I come agayne vnto my fathers house in saftie: then shal the Lord be my God.

Genesis 31:3
And the Lorde sayde vnto Iacob: turne agayne into the lande of thy fathers, and to thy kynrede, and I wyll be with thee.

Gill's Notes on the Bible

And, behold, I [am] with thee,.... Though alone, at a distance from his father's house, no friend to keep him company, or servant to attend him; but the presence of God here promised is abundantly more than an equivalent for all this:

and will keep thee in all [places], whither thou goest; from beasts of prey, in lonesome places through which he might travel; from thieves and robbers, to whom he might be exposed; from his brother Esau, and all his ill designs against him; and from being always under the bondage of Laban, into which he would be brought:

and will bring thee again into this land: the land of Canaan, which was entailed on him and his seed for an inheritance; but, as he would now soon be out of it, and continue in another land for many years, as he did, which would make it look very unpromising that he and his seed should inherit it, this is said unto him:

for I will not leave thee, until I have done [that] which I have spoken to thee of; made good all his promises to him: and the sense is, not that he would then leave him when he had done so, but as not before, so never after; for God never does, nor never will, utterly forsake his people.

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 28:15. And, behold, I am with thee — For I fill the heavens and the earth. "My WORD shall be thy help." - Targum. And will keep thee in all places, εν τη οδω παση, in all this way. - Septuagint. I shall direct, help, and support thee in a peculiar manner, in thy present journey, be with thee while thou sojournest with thy uncle, and will bring thee again into this land; so that in all thy concerns thou mayest consider thyself under my especial providence, for I will not leave thee. Thy descendants also shall be my peculiar people, whom I shall continue to preserve as such until I have done that which I have spoken to thee of-until the Messiah shall be born of thy race, and all the families of the earth - the Gentiles, be blessed through thee; the Gospel being preached to them, and they, with the believing Jews, made ONE FOLD under ONE SHEPHERD, and one Bishop or Overseer of souls. And this circumstantial promise has been literally and punctually fulfilled.