Gênesis 28
Bob Utley · You Can Understand the Bible
Gênesis 28:1-5
28:1 "So Isaac called Jacob and blessed him" The interpretation of this chapter is based on Rebekah's overhearing the plot of Esau and her plan which is implemented in Gen. 27:46. It is significant that Isaac blesses Jacob freely here without being tricked. Possibly he recognized that he was fighting against God's choice in wanting Esau to receive the blessing. However, in context the "blessing" here is a mere greeting formula (e.g., Gen. 47:7,10 and Ruth 2:4). ▣ "You shall not take a wife from the daughters of Canaan" This is exactly the statement made by Abraham to his servant for finding a wife for Isaac in Gen. 24:3-4. This must be related to the exclusive worship of YHWH. Although Bethuel's son, Laban, may not be a true YHWHist (i.e., Teraphim, cf. Gen. 31:19,34,35), apparently there was some theological understanding within that family. Special Topic: TERAPHIM 28:2 Isaac gives Jacob several commands. "arise," BDB 877, KB 1086, Qal IMPERATIVE "go," BD 229, KB 246, Qal IMPERATIVE "take," BDB 542, KB 534, Qal IMPERATIVE ▣ "to Paddan-aram" This term (BDB 804 and 74) is later used for the Syrian empire (cf. Gen. 25:20) and yet here it seems to refer to the area around Haran (i.e., a city or a district). ▣ "to the house of Bethuel your mother's father" See also Gen. 22:20-24; 24:15. 28:3 "May God Almighty bless you" This is the title El Shaddai (BDB 42 and 994, see note at Gen. 17:1). This was a common patriarchal title for God (cf. Gen. 17:1; 28:3; 35:11; 43:14; 48:3; and possibly 49:25). We learn from Exod. 6:2-3 that this was the name or title that the Patriarchs used for God. SPECIAL TOPIC: SHADDAI ▣ "a company of peoples" This is the first use of the Hebrew term Qahal (BDB 874, cf. Deut. 5:22; 9:10; 10:4; 23:2-9; 31:30), which is translated by the Septuagint as ekklēsia. The NT believers used this term to describe their own new fellowship of covenant believers. It was their way of saying that they felt they were one with the OT people of God. SPECIAL TOPIC: CHURCH (EKKLĒSIA) 28:3-4 These verses have several IMPERFECTS used in a JUSSIVE sense. bless, Gen. 28:3, BDB 138, KB 159, Piel IMPERFECT make fruitful, Gen. 28:3, BDB 826, KB 963, Hiphil IMPERFECT make you multiply, Gen. 28:3, BDB 915, KB 1176, Hiphil IMPERFECT give you the blessing of Abraham, Gen. 28:4, BDB 678, KB 733, Qal IMPERFECT, cf. Gen. 15:7,8 SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS 28:4 "the blessing of Abraham" This becomes a standard phrase for the Abrahamic promise (cf. Gen. 28:13; 12:7; 13:15,17; 15:7,8; 17:8; 26:3,4; Exod. 6:4).
Gênesis 28:6-9
28:6 "Now Esau" We get another insight into the character of Esau from Gen. 28:6-9. He still does not want the responsibility, but he desires the blessing. And, again, he seems to be a man who is rather secular-minded. He already had wives from the daughters of Canaan (cf. Gen. 26:34-35; 27:46; 28:8; 36:2), and now he will marry a daughter of Ishmael in order to please his father. This girl goes by the name "Mahalath" in Gen. 28:9, but is called "Basemath" in Gen. 36:3. Possibly he is still trying to get a blessing from Isaac.
Gênesis 28:10-17
28:10 "Then Jacob departed from Beersheba and went toward Haran" Hosea 12:12 says that he was fleeing from his brother (cf. Gen. 27:41-45). 28:11 NASB, NKJV, NRSV, NJB, JPSOA, LXX, Peshitta "and he came to a certain place" "to a holy place" "to a certain place" This seems to be a rather unusual phrase (lit. "the place," BDB 879) for a random place. It refers to somewhere in the hill country of Ephraim, close to the site of the city of Luz. This area had some special connections with Abraham (cf. Gen. 12:8; 13:3-4). 28:12 "a ladder was set on the earth with its top reaching to heaven" The term for ladder (found only here in the OT) is from the root "to stack something up" (BDB 700, KB 757). The area is known for its flat stones. Instead of a ladder in the modern sense, it was probably a stair-step arrangement of these large stones (JPSOA). Jesus uses this staircase in John 1:51 to describe Himself. ▣ "the angels of God were ascending and descending on it" The order seems to be reversed here, but it may be in this unique order to show the significance that the covenant God of Abraham was already with Jacob, and His angels were already guiding his daily life. 28:13 NASB, NKJV, RSV, Pehsitta "the Lord stood above it" NRSV, TEV, JPSOA "the Lord standing beside him" NJB, NASB (margin) "the Lord stood beside him" "above it stood the Lord" "the Lord stood upon it" The VERB (BDB 662, KB 714, Niphal PARTICIPLE) means "stand." The context or accompanying PREPOSITION must clarify the particulars. Here לע can mean "by" or "on." This is another covenant renewal statement, the first official one to Jacob. The phrase "I am the God of your father" is a patriarchal title (i.e., Gen. 26:24; 28:13; 31:5,29,42,53; Exod. 3:6,15). ▣ "the land on which you lie, I will give it to you and to your descendants" This was spoken first to Abram (Gen. 12:7; 13:15,17; 15:7,8; 17:8), then to Isaac (Gen. 26:3), and now to Jacob. 28:14 "be like the dust of the earth" YHWH promises a large number of descendants to the Patriarchs (cf. Gen. 12:2; 13:16; 15:5; 16:10; 17:2,4-5; see full note at Gen. 15:5). In a sense this was the fulfillment of the promise of an heir, but much more-many heirs. Those of us who are Christians see this in Gal. 3:14 and Rom 2:28-29; 8:15-17! Genesis 3:15 is a reality. ▣ "and in you and in your descendants shall all the families of the earth be blessed" This is the major truth that the purpose of the call of Abraham was the redemption of the whole world (see H. H. Rowley, The Missionary Message of the Old Testament). This particular VERBAL form is Niphal in Hebrew and should be translated "shall be blessed." This same form appears in Gen. 12:3;18:18; Acts 3:25; Gal. 3:8. The Hithpael form appears in Gen. 26:4 and 22:16-18 and should be translated "shall bless themselves." These are two ways of looking at the same blessing. God will show a blessing through His people that others will see and desire. However, it will be found only through a relationship with the patriarchal God (i.e., YHWH). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 28:15 "I am with you" The "I Am" God (cf. Gen. 28:13) is personally present with Jacob. This is the greatest of God's blessings (cf. Gen. 26:3). ▣ "I will not leave you" YHWH promises to never abandon his promises/people (e.g., Deut. 31:6,8; Jos. 1:5; Heb. 13:5). ▣ "until I have done what I have promised you" Note the surety of YHWH's promises, see Deut. 7:9 and Isa. 55:11. 28:16 NASB, NKJV, NRSV, REB, Peshitta "Surely the Lord is in this place" "the Lord is here" "Surely the Lord is present in this place" The ADVERB "surely," "truly" (BDB 38, cf. Exod. 2:14; 1 Sam. 15:32; Isa. 40:7; 45:15; Jer. 3:23 [twice]; 4:10) denotes intensity. ▣ "and I did not know it" Apparently Jacob felt that he had violated holy ground, but he did not know it was holy because it did not look unusual or different. This, in my opinion, negates the theory of some ancient commentators that this was a Canaanite holy site. 28:17 "He was afraid" Jacob's attitude toward this dream is described as "fear" (BDB 431, KB 432, Qal IMPERFECT with waw). He describes the place as "awesome" (BDB 431, KB 432, Niphal PARTICIPLE). Humans were/are fearful of seeing or being in the presence of a holy God or the spiritual realm (i.e., angels). Note God's word to Moses at the burning bush in Exod. 3:5 or the nation of Israel before Mt. Sinai in Exodus 19. ▣ "This is none other than the house of God, and this is the gate of heaven" Some commentators feel that this phrase "the gate of heaven" (BDB 1044 CONSTRUCT BDB 1029) and the concept of a ladder reaching to heaven is reminiscent of several Babylon religious motifs (i.e., the Ziggurats). Although it is true that these motifs are found in Babylonian mythology, that does not mean that it is the source of Jacob's thought. This is a metaphor for the place where God and humans meet. Here the added concept of God's angels going and coming denotes His active involvement in the daily affairs of humans, especially the covenant family.
Gênesis 28:18-22
28:18 "set it up as a pillar, and poured oil on its top" This pillar, in Hebrew massebah (BDB 663), is a memorial (cf. Gen. 35:14) to the site where Jacob met God. It later became associated with the worship of the fertility gods and was condemned in the Mosaic legislation (e.g., Exod. 23:24; 34:13; Deut. 16:22). 28:19 "He called the name of that place Bethel" This is from the Hebrew word for house, beth (BDB 108), and the general name for God in the Ancient Near East, El (BDB 41; see SPECIAL TOPIC: NAMES FOR DEITY, A. It was known by the Canaanites as Luz, which means "almond tree" (BDB 531 II, cf. Gen. 35:6; 48:3), but from this point on the Jews called it Bethel (i.e., house of God). 28:20-22 "If" This does seem like a lack of faith on Jacob's part, but it may be that he was trying to put into specific language the promise of God. It may be much like the FIRST CLASS CONDITIONAL SENTENCES in Greek and that he is assuming that what God had said was true and he was putting it in terms that he can understand and hang on to. At this point I'm not ready to negate the faith of Jacob because of this ambiguous phrase. Note the conditions. if God will be with him if God will keep/watch over (BDB 1036, KB 1581) if God will give him food if God will clothe him if he returns to his father's house in safety Note Jacob's promised actions. he will establish the site of the dream and raised stone as God's house he will tithe ("surely give a tenth to Thee," INFINITIVE ABSOLUTE and IMPERFECT VERB of the same root [BDB 797, KB 894] denotes intensity) Jacob does not ask for wealth, but sustenance and God's presence and protection on his journey. 28:22 "I will surely give a tenth to Thee" The tithe, like circumcision and sacrifice, is much more ancient than the Mosaic legislation. We see this concept of the tithe in Gen. 14:20 and here and 28:22, long before Moses received the laws. It seems to be a symbol for that which is due to God as a sign that all that we have belongs to Him. One wonders to whom Jacob would pay this tithe. There were no priests or structures at this isolated place where he encountered YHWH. Possibly burnt offerings! SPECIAL TOPIC: TITHING IN THE MOSAIC LEGISLATION