Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_28
- Primary Witness Text: And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan–aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham. And Isaac sent away Jacob: and he went to Padan–aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother. When Esau saw that Isaac had blessed Jacob, and sent him away to Padan–aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan; And that Jacob obeyed his father and his mother, and was gone to Padan–aram; And Esau seeing that the daughters of Canaan pleased not Isaac his father; Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his wife. And Jacob went out from Beer–sheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he ...
Connected dataset overlay
- Connected ID:
Genesis_28
- Chapter Blob Preview: And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan–aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a mul...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 28:1
Hebrew
וַיִּקְרָא יִצְחָק אֶֽל־יַעֲקֹב וַיְבָרֶךְ אֹתוֹ וַיְצַוֵּהוּ וַיֹּאמֶר לוֹ לֹֽא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָֽעַן׃vayiqera'-yitzechaq-'el-ya'aqov-vayevarekhe-'otvo-vayetzavehv-vayo'mer-lvo-lo'-tiqach-'ishah-mivenvot-khena'an
KJV: And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
AKJV: And Isaac called Jacob, and blessed him, and charged him, and said to him, You shall not take a wife of the daughters of Canaan.
ASV: And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
YLT: And Isaac calleth unto Jacob, and blesseth him, and commandeth him, and saith to him, ‘Thou dost not take a wife of the daughters of Caanan;
Exposition: Genesis 28:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:2
Hebrew
קוּם לֵךְ פַּדֶּנָֽה אֲרָם בֵּיתָה בְתוּאֵל אֲבִי אִמֶּךָ וְקַח־לְךָ מִשָּׁם אִשָּׁה מִבְּנוֹת לָבָן אֲחִי אִמֶּֽךָ׃qvm-lekhe-fadenah-'aram-veytah-vetv'el-'aviy-'imekha-veqach-lekha-misham-'ishah-mivenvot-lavan-'achiy-'imekha
KJV: Arise, go to Padan–aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother.
AKJV: Arise, go to Padanaram, to the house of Bethuel your mother’s father; and take you a wife from there of the daughters of Laban your mother’s brother.
ASV: Arise, go to Paddan-aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother.
YLT: rise, go to Padan-Aram, to the house of Bethuel, thy mother's father, and take for thyself from thence a wife, of the daughters of Laban, thy mother's brother;
Commentary WitnessGenesis 28:2Quoted commentary witness
Commentary Witness
Genesis 28:2
Verse 2 Go to Padan-aram - This mission, in its spirit and design, is nearly the same as that in Genesis 24 (note). There have been several ingenious conjectures concerning the retinue which Jacob had, or might have had, for his journey; and by some he has been supposed to have been well attended. Of this nothing is mentioned here, and the reverse seems to be intimated elsewhere. It appears, from Gen 28:11, that he lodged in the open air, with a stone for his pillow; and from Gen 32:10, that he went on foot with his staff in his hand; nor is there even the most indirect mention of any attendants, nor is it probable there were any. He no doubt took provisions with him sufficient to carry him to the nearest encampment or village on the way, where he would naturally recruit his bread and water to carry him to the next stage, and so on. The oil that he poured on the pillar might be a little of that which he had brought for his own use, and can be no rational argument of his having a stock of provisions, servants, camels, etc., for which it has been gravely brought. He had God alone with him.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 28:11
- Gen 32:10
Exposition: Genesis 28:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Arise, go to Padan–aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:3
Hebrew
וְאֵל שַׁדַּי יְבָרֵךְ אֹֽתְךָ וְיַפְרְךָ וְיַרְבֶּךָ וְהָיִיתָ לִקְהַל עַמִּֽים׃ve'el-shaday-yevarekhe-'otekha-veyaferekha-veyarevekha-vehayiyta-liqehal-'amiym
KJV: And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;
AKJV: And God Almighty bless you, and make you fruitful, and multiply you, that you may be a multitude of people;
ASV: And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a company of peoples;
YLT: and God Almighty doth bless thee, and make thee fruitful, and multiply thee, and thou hast become an assembly of peoples;
Commentary WitnessGenesis 28:3Quoted commentary witness
Commentary Witness
Genesis 28:3
Verse 3 That thou mayest be a multitude of people - לקהל עמים likhal ammim. There is something very remarkable in the original words: they signify literally for an assembly, congregation, or church of peoples; referring no doubt to the Jewish Church in the wilderness, but more particularly to the Christian Church, composed of every kindred, and nation, and people, and tongue. This is one essential part of the blessing of Abraham. See Gen 28:4.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 28:4
Named authorities or texts detected in the witness
- Christian Church
- Abraham
Exposition: Genesis 28:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:4
Hebrew
וְיִֽתֶּן־לְךָ אֶת־בִּרְכַּת אַבְרָהָם לְךָ וּלְזַרְעֲךָ אִתָּךְ לְרִשְׁתְּךָ אֶת־אֶרֶץ מְגֻרֶיךָ אֲשֶׁר־נָתַן אֱלֹהִים לְאַבְרָהָֽם׃veyiten-lekha-'et-virekhat-'averaham-lekha-vlezare'akha-'itakhe-lerishetekha-'et-'eretz-megureykha-'asher-natan-'elohiym-le'averaham
KJV: And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.
AKJV: And give you the blessing of Abraham, to you, and to your seed with you; that you may inherit the land wherein you are a stranger, which God gave to Abraham.
ASV: and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land of thy sojournings, which God gave unto Abraham.
YLT: and He doth give to thee the blessing of Abraham, to thee and to thy seed with thee, to cause thee to possess the land of thy sojournings, which God gave to Abraham.'
Commentary WitnessGenesis 28:4Quoted commentary witness
Commentary Witness
Genesis 28:4
Verse 4 Give thee the blessing of Abraham - May he confirm the inheritance with all its attendant blessings to thee, to the exclusion of Esau; as he did to me, to the exclusion of Ishmael. But, according to St. Paul, much more than this is certainly intended here, for it appears, from Gal 3:6-14, that the blessing of Abraham, which is to come upon the Gentiles through Jesus Christ, comprises the whole doctrine of justification by faith, and its attendant privileges, viz., redemption from the curse of the law, remission of sins, and the promise of the Holy Spirit, including the constitution and establishment of the Christian Church.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gal 3:6-14
Named authorities or texts detected in the witness
- Jesus
- Esau
- Ishmael
- But
- St
- Paul
- Abraham
- Jesus Christ
- Holy Spirit
- Christian Church
Exposition: Genesis 28:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:5
Hebrew
וַיִּשְׁלַח יִצְחָק אֶֽת־יַעֲקֹב וַיֵּלֶךְ פַּדֶּנָֽה אֲרָם אֶל־לָבָן בֶּן־בְּתוּאֵל הָֽאֲרַמִּי אֲחִי רִבְקָה אֵם יַעֲקֹב וְעֵשָֽׂו׃vayishelach-yitzechaq-'et-ya'aqov-vayelekhe-fadenah-'aram-'el-lavan-ven-vetv'el-ha'aramiy-'achiy-riveqah-'em-ya'aqov-ve'eshav
KJV: And Isaac sent away Jacob: and he went to Padan–aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.
AKJV: And Isaac sent away Jacob: and he went to Padanaram to Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother. ¶
ASV: And Isaac sent away Jacob: and he went to Paddan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.
YLT: And Isaac sendeth away Jacob, and he goeth to Padan-Aram, unto Laban, son of Bethuel the Aramaean, brother of Rebekah, mother of Jacob and Esau.
Commentary WitnessGenesis 28:5Quoted commentary witness
Commentary Witness
Genesis 28:5
Verse 5 Bethuel the Syrian - Literally the Aramean, so called, not because he was of the race of Aram the son of Shem, but because he dwelt in that country which had been formerly possessed by the descendants of Aram.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Aramean
- Shem
- Aram
Exposition: Genesis 28:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Isaac sent away Jacob: and he went to Padan–aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:6
Hebrew
וַיַּרְא עֵשָׂו כִּֽי־בֵרַךְ יִצְחָק אֶֽת־יַעֲקֹב וְשִׁלַּח אֹתוֹ פַּדֶּנָֽה אֲרָם לָקַֽחַת־לוֹ מִשָּׁם אִשָּׁה בְּבָרֲכוֹ אֹתוֹ וַיְצַו עָלָיו לֵאמֹר לֹֽא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָֽעַן׃vayare'-'eshav-khiy-verakhe-yitzechaq-'et-ya'aqov-veshilach-'otvo-fadenah-'aram-laqachat-lvo-misham-'ishah-vevarakhvo-'otvo-vayetzav-'alayv-le'mor-lo'-tiqach-'ishah-mivenvot-khena'an
KJV: When Esau saw that Isaac had blessed Jacob, and sent him away to Padan–aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;
AKJV: When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram, to take him a wife from there; and that as he blessed him he gave him a charge, saying, You shall not take a wife of the daughters of Canaan;
ASV: Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;
YLT: And Esau seeth that Isaac hath blessed Jacob, and hath sent him to Padan-Aram to take to himself from thence a wife--in his blessing him that he layeth a charge upon him, saying, Thou dost not take a wife from the daughters of Canaan--
Commentary Witness (Generated)Genesis 28:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 28:6
Genesis 28:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'When Esau saw that Isaac had blessed Jacob, and sent him away to Padan–aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 28:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 28:6
Named authorities or texts detected in the witness
- Jacob
- Canaan
Exposition: Genesis 28:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When Esau saw that Isaac had blessed Jacob, and sent him away to Padan–aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:7
Hebrew
וַיִּשְׁמַע יַעֲקֹב אֶל־אָבִיו וְאֶל־אִמּוֹ וַיֵּלֶךְ פַּדֶּֽנָֽה אֲרָֽם׃vayishema'-ya'aqov-'el-'aviyv-ve'el-'imvo-vayelekhe-fadenah-'aram
KJV: And that Jacob obeyed his father and his mother, and was gone to Padan–aram;
AKJV: And that Jacob obeyed his father and his mother, and was gone to Padanaram;
ASV: and that Jacob obeyed his father and his mother, and was gone to Paddan-aram:
YLT: that Jacob hearkeneth unto his father and unto his mother, and goeth to Padan-Aram--
Commentary Witness (Generated)Genesis 28:7Generated editorial synthesis
Commentary Witness (Generated)
Genesis 28:7
Genesis 28:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And that Jacob obeyed his father and his mother, and was gone to Padan–aram;'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 28:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 28:7
Exposition: Genesis 28:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And that Jacob obeyed his father and his mother, and was gone to Padan–aram;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:8
Hebrew
וַיַּרְא עֵשָׂו כִּי רָעוֹת בְּנוֹת כְּנָעַן בְּעֵינֵי יִצְחָק אָבִֽיו׃vayare'-'eshav-khiy-ra'vot-venvot-khena'an-ve'eyney-yitzechaq-'aviyv
KJV: And Esau seeing that the daughters of Canaan pleased not Isaac his father;
AKJV: And Esau seeing that the daughters of Canaan pleased not Isaac his father;
ASV: and Esau saw that the daughters of Canaan pleased not Isaac his father;
YLT: and Esau seeth that the daughters of Canaan are evil in the eyes of Isaac his father,
Commentary Witness (Generated)Genesis 28:8Generated editorial synthesis
Commentary Witness (Generated)
Genesis 28:8
Genesis 28:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Esau seeing that the daughters of Canaan pleased not Isaac his father;'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 28:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 28:8
Exposition: Genesis 28:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Esau seeing that the daughters of Canaan pleased not Isaac his father;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:9
Hebrew
וַיֵּלֶךְ עֵשָׂו אֶל־יִשְׁמָעֵאל וַיִּקַּח אֶֽת־מָחֲלַת ׀ בַּת־יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲחוֹת נְבָיוֹת עַל־נָשָׁיו לוֹ לְאִשָּֽׁה׃vayelekhe-'eshav-'el-yishema'e'l-vayiqach-'et-machalat- -vat-yishema'e'l-ven-'averaham-'achvot-nevayvot-'al-nashayv-lvo-le'ishah
KJV: Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his wife.
AKJV: Then went Esau to Ishmael, and took to the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his wife. ¶
ASV: and Esau went unto Ishmael, and took, besides the wives that he had, Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife.
YLT: and Esau goeth unto Ishmael, and taketh Mahalath, daughter of Ishmael, Abraham's son, sister of Nebajoth, unto his wives, to himself, for a wife.
Commentary WitnessGenesis 28:9Quoted commentary witness
Commentary Witness
Genesis 28:9
Verse 9 Then went Esau unto Ishmael - Those who are apt to take every thing by the wrong handle, and who think it was utterly impossible for Esau to do any right action, have classed his taking a daughter of Ishmael among his crimes; whereas there is nothing more plain than that he did this with a sincere desire to obey and please his parents. Having heard the pious advice which Isaac gave to Jacob, he therefore went and took a wife from the family of his grandfather Abraham, as Jacob was desired to do out of the family of his maternal uncle Laban. Mahalath, whom he took to wife, stood in the same degree of relationship to Isaac his father as Rachel did to his mother Rebekah. Esau married his father's niece; Jacob married his mother's niece. It was therefore most obviously to please his parents that Esau took this additional wife. It is supposed that Ishmael must have been dead thirteen or fourteen years before this time, and that going to Ishmael signifies only going to the family of Ishmael. If we follow the common computation, and allow that Isaac was now about one hundred and thirty-six or one hundred and thirty-seven years of age, and Jacob seventy-seven, and as Ishmael died in the one hundred and thirty-seventh year of his age, which according to the common computation was the one hundred and twenty-third of Isaac, then Ishmael must have been dead about fourteen years. But if we allow the ingenious reasoning of Mr. Skinner and Dr. Kennicott, that Jacob was at this time only fifty-seven years of age, and Isaac consequently only one hundred and seventeen, it will appear that Ishmael did not die till six years after this period; and hence with propriety it might be said, Esau went unto Ishmael, and took Mahalath the daughter of Ishmael to be his wife. See note on Gen 26:34, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 26:34
Named authorities or texts detected in the witness
- Jacob
- Abraham
- Laban
- Mahalath
- Rebekah
- Ishmael
- Isaac
- Mr
- Dr
- Kennicott
Exposition: Genesis 28:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his wife.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:10
Hebrew
וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָֽנָה׃vayetze'-ya'aqov-mive'er-shava'-vayelekhe-charanah
KJV: And Jacob went out from Beer–sheba, and went toward Haran.
AKJV: And Jacob went out from Beersheba, and went toward Haran.
ASV: And Jacob went out from Beer-sheba, and went toward Haran.
YLT: And Jacob goeth out from Beer-Sheba, and goeth toward Haran,
Commentary Witness (Generated)Genesis 28:10Generated editorial synthesis
Commentary Witness (Generated)
Genesis 28:10
Genesis 28:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Jacob went out from Beer–sheba, and went toward Haran.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 28:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 28:10
Named authorities or texts detected in the witness
- Haran
Exposition: Genesis 28:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob went out from Beer–sheba, and went toward Haran.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:11
Hebrew
וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַֽאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהֽוּא׃vayifega'-vamaqvom-vayalen-sham-khiy-va'-hashemesh-vayiqach-me'aveney-hamaqvom-vayashem-mera'ashotayv-vayishekhav-vamaqvom-hahv'
KJV: And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
AKJV: And he lighted on a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
ASV: And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.
YLT: and he toucheth at a certain place, and lodgeth there, for the sun hath gone in, and he taketh of the stones of the place, and maketh them his pillows, and lieth down in that place.
Commentary WitnessGenesis 28:11Quoted commentary witness
Commentary Witness
Genesis 28:11
Verse 11 A certain place, and tarried there - From Gen 28:19, we find this certain place was Luz, or some part of its vicinity. Jacob had probably intended to reach Luz; but the sun being set, and night coming on, he either could not reach the city, or he might suspect the inhabitants, and rather prefer the open field, as he must have heard of the character and conduct of the men of Sodom and Gomorrah. Or the gates might be shut by the time he reached it, which would prevent his admission; for it frequently happens, to the present day, that travelers not reaching a city in the eastern countries previously to the shutting of the gates, are obliged to lodge under the walls all night, as when once shut they refuse to open them till the next day. This was probably Jacob's case. He took of the stones - He took one of the stones that were in that place: from Gen 28:18 we find it was one stone only which he had for his pillow. Luz was about forty-eight miles distant from Beer-sheba; too great a journey for one day, through what we may conceive very unready roads.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 28:19
- Gen 28:18
Named authorities or texts detected in the witness
- Luz
- Gomorrah
Exposition: Genesis 28:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:12
Hebrew
וֽ͏ַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּֽוֹ׃vayachalom-vehineh-sulam-mutzav-'aretzah-vero'shvo-magiy'a-hashamayemah-vehineh-male'akhey-'elohiym-'oliym-veyorediym-vvo
KJV: And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
AKJV: And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
ASV: And he dreamed; and behold, a ladder set up on the earth, and the top of it reached to heaven; and behold, the angels of God ascending and descending on it.
YLT: And he dreameth, and lo, a ladder set up on the earth, and its head is touching the heavens; and lo, messengers of God are going up and coming down by it;
Commentary WitnessGenesis 28:12Quoted commentary witness
Commentary Witness
Genesis 28:12
Verse 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 fullness 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, first, 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, Joh 1:51. Secondly, in his speech to Thomas, Joh 14:6 : I am the Way, and the truth, and the life; no man cometh unto the Father but by me.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joh 1:51
- Joh 14:6
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Old Testament
- New
- Christ
- Flesh
- Nathanael
- Secondly
- Thomas
- Way
Exposition: Genesis 28:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:13
Hebrew
וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶֽךָ׃vehineh-yehvah-nitzav-'alayv-vayo'mar-'aniy-yehvah-'elohey-'averaham-'aviykha-ve'lohey-yitzechaq-ha'aretz-'asher-'atah-shokhev-'aleyha-lekha-'etenenah-vlezare'ekha
KJV: And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
AKJV: And, behold, the LORD stood above it, and said, I am the LORD God of Abraham your father, and the God of Isaac: the land where on you lie, to you will I give it, and to your seed;
ASV: And, behold, Jehovah stood above it, and said, I am Jehovah, the God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
YLT: and lo, Jehovah is standing upon it, and He saith, ‘I am Jehovah, God of Abraham thy father, and God of Isaac; the land on which thou art lying, to thee I give it, and to thy seed;
Commentary WitnessGenesis 28:13Quoted commentary witness
Commentary Witness
Genesis 28:13
Verse 13 I am the Lord God of Abraham - Here God confirms to him the blessing of Abraham, for which Isaac had prayed, Gen 28:3, Gen 28:4.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 28:3
- Gen 28:4
Named authorities or texts detected in the witness
- Ray
- Abraham
Exposition: Genesis 28:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:14
Hebrew
וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶֽךָ׃vehayah-zare'akha-kha'afar-ha'aretz-vfaratzeta-yamah-vaqedemah-vetzafonah-vanegevah-veniverakhv-vekha-khal-mishefechot-ha'adamah-vvezare'ekha
KJV: And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
AKJV: And your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north, and to the south: and in you and in your seed shall all the families of the earth be blessed.
ASV: and thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
YLT: and thy seed hath been as the dust of the land, and thou hast broken forth westward, and eastward, and northward, and southward, and all families of the ground have been blessed in thee and in thy seed.
Commentary WitnessGenesis 28:14Quoted commentary witness
Commentary Witness
Genesis 28:14
Verse 14 Thy seed shall be as the dust - The people that shall descend from thee shall be extremely numerous, and in thee and thy seed - the Lord Jesus descending from thee, according to the flesh, shall all the families of the earth - not only all of thy race, but all the other families or tribes of mankind which have not proceeded from any branch of the Abrahamic family, be blessed; for Jesus Christ by the grace of God tasted death For Every Man, Heb 2:9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 2:9
Named authorities or texts detected in the witness
- Jesus
- For Every Man
Exposition: Genesis 28:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:15
Hebrew
וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֽ͏ֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָֽךְ׃vehineh-'anokhiy-'imakhe-vshemaretiykha-vekhol-'asher-telekhe-vahashivotiykha-'el-ha'adamah-hazo't-khiy-lo'-'e'ezavekha-'ad-'asher-'im-'ashiytiy-'et-'asher-divaretiy-lakhe
KJV: And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
AKJV: And, behold, I am with you, and will keep you in all places where you go, and will bring you again into this land; for I will not leave you, until I have done that which I have spoken to you of. ¶
ASV: And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
YLT: ‘And lo, I am with thee, and have kept thee whithersoever thou goest, and have caused thee to turn back unto this ground; for I leave thee not till that I have surely done that which I have spoken to thee.’
Commentary WitnessGenesis 28:15Quoted commentary witness
Commentary Witness
Genesis 28:15
Verse 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 τῃ ὁδῳ πασῃ, 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Septuagint
- Targum
- And
- Gentiles
- Jews
- One Shepherd
Exposition: Genesis 28:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:16
Hebrew
וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָֽעְתִּי׃vayiyqatz-ya'aqov-mishenatvo-vayo'mer-'akhen-yesh-yehvah-vamaqvom-hazeh-ve'anokhiy-lo'-yada'etiy
KJV: And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.
AKJV: And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.
ASV: And Jacob awaked out of his sleep, and he said, Surely Jehovah is in this place; and I knew it not.
YLT: And Jacob awaketh out of his sleep, and saith, ‘Surely Jehovah is in this place, and I knew not;’
Commentary WitnessGenesis 28:16Quoted commentary witness
Commentary Witness
Genesis 28:16
Verse 16 The Lord is in this place; and I knew it not - That is, God has made this place his peculiar residence; it is a place in which he meets with and reveals himself to his followers. Jacob might have supposed that this place had been consecrated to God. And it has already been supposed that, his mind having been brought into a humble frame, he was prepared to hold communion with his Maker.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Maker
Exposition: Genesis 28:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:17
Hebrew
וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָֽיִם׃vayiyra'-vayo'mar-mah-nvora'-hamaqvom-hazeh-'eyn-zeh-khiy-'im-veyt-'elohiym-vezeh-sha'ar-hashamayim
KJV: And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
AKJV: And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
ASV: And he was afraid, and said, How dreadful is this place! this is none other than the house of God, and this is the gate of heaven.
YLT: and he feareth, and saith, ‘How fearful is this place; this is nothing but a house of God, and this a gate of the heavens.’
Commentary WitnessGenesis 28:17Quoted commentary witness
Commentary Witness
Genesis 28:17
Verse 17 How dreadful is this place! - The appearance of the ladder, the angels, and the Divine glory at the top of the ladder, must have left deep, solemn, and even awful impressions on the mind of Jacob; and hence the exclamation in the text, How dreadful is this place! This is none other but the house of God - The Chaldee gives this place a curious turn: "This is not a common place, but a place in which God delights; and opposite to this place is the gate of heaven." Onkelos seems to suppose that the gate or entrance into heaven was actually above this spot, and that when the angels of God descended to earth, they came through that opening into this place, and returned by the same way. And it really appears that Jacob himself had a similar notion.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Onkelos
- Jacob
Exposition: Genesis 28:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:18
Hebrew
וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַֽאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָֽׁהּ׃vayashekhem-ya'aqov-vavoqer-vayiqach-'et-ha'even-'asher-sham-mera'ashotayv-vayashem-'otah-matzevah-vayitzoq-shemen-'al-ro'shah
KJV: And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.
AKJV: And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil on the top of it.
ASV: And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.
YLT: And Jacob riseth early in the morning, and taketh the stone which he hath made his pillows, and maketh it a standing pillar, and poureth oil upon its top,
Commentary WitnessGenesis 28:18Quoted commentary witness
Commentary Witness
Genesis 28:18
Verse 18 And Jacob - took the stone - and set it up for a pillar - He placed the stone in an erect posture, that it might stand as a monument of the extraordinary vision which he had in this place; and he poured oil upon it, thereby consecrating it to God, so that it might be considered an altar on which libations might be poured, and sacrifices offered unto God. See Gen 35:14. The Brahmins anoint their stone images with oil before bathing; and some anoint them with sweet-scented oil. This is a practice which arises more from the customs of the Hindoos than from their idolatry. Anointing persons as an act of homage has been transferred to their idols. There is a foolish tradition that the stone set up by Jacob was afterwards brought to Jerusalem, from which, after a long lapse of time, it was brought to Spain, from Spain to Ireland, from Ireland to Scotland, and on it the kings of Scotland sat to be crowned; and concerning which the following leonine verses were made: - Ni fallat fatum, - Scoti quocunque locatum Invenient lapidem, - regnare tenentur ibidem. Or fate is blind - or Scots shall find Where'er this stone - the royal throne. Camden's Perthshire. Edward I. had it brought to Westminster; and there this stone, called Jacob's pillar, and Jacob's pillow, is now placed under the chair on which the king sits when crowned! It would be as ridiculous to attempt to disprove the truth of this tradition, as to prove that the stone under the old chair in Westminster was the identical stone which served the patriarch for a bolster. And poured oil upon the top of it - Stones, images, and altars, dedicated to Divine worship, were always anointed with oil. This appears to have been considered as a consecration of them to the object of the worship, and a means of inducing the god or goddess to take up their residence there, and answer the petitions of their votaries. Anointing stones, images, etc., is used in idolatrous countries to the present day, and the whole idol is generally smeared over with oil. Sometimes, besides the anointing, a crown or garland was placed on the stone or altar to honor the divinity, who was supposed, in consequence of the anointing, to have set up his residence in that place. It appears to have been on this ground that the seats of polished stone, on which the kings sat in the front of their palaces to administer justice, were anointed, merely to invite the deity to reside there, that true judgment might be given, and a righteous sentence always be pronounced. Of this we have an instance in Homer, Odyss. lib. v., ver. 406-410: - Εκ δ' ελθων, κατ' αρ' ἑζετ' επι ξεστοισι λιθοσιν, Οἱ οἱ εσαν προπαροιθε θυραων ὑψηλαων, Δευκοι, αποστιλβοντες αλειφατος· οἱς επι μεν πριν Νηλευς ἱζεσκεν, θεοφιν μηστωρ αταλαντος. The old man early rose, walk'd forth, and sate On polish'd stone before his palace gate; With unguent smooth the lucid marble shone, Where ancient Neleus sate, a rustic throne. Pope. This gives a part of the sense of the passage; but the last line, on which much stress should be laid, is very inadequately rendered by the English poet. It should be translated, - Where Neleus sat, equal in counsel to the gods; because inspired by their wisdom, and which inspiration he and his successor took pains to secure by consecrating with the anointing oil the seat of judgment on which they were accustomed to sit. Some of the ancient commentators on Homer mistook the meaning of this place by not understanding the nature of the custom; and these Cowper unfortunately follows, translating "resplendent as with oil;" which as destroys the whole sense, and obliterates the allusion. This sort of anointing was a common custom in all antiquity, and was probably derived from this circumstance. Arnobius tells us that it was customary with himself while a heathen, "when he saw a smooth polished stone that had been smeared with oils, to kiss and adore it, as if possessing a Divine virtue." Si quando conspexeram lubricatum lapidem, et ex olivi unguine sordidatum (ordinatum) tanquam inesset vis prasens, adulabar, affabar. And Theodoret, in his eighty-fourth question on Genesis, asserts that many pious women in his time were accustomed to anoint the coffins of the martyrs, etc. And in Catholic countries when a church is consecrated they anoint the door-posts, pillars, altars, etc. So under the law there was a holy anointing oil to sanctify the tabernacle, laver, and all other things used in God's service, Exo 40:9, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 35:14
Named authorities or texts detected in the witness
- Jerusalem
- Spain
- Ireland
- Scotland
- Perthshire
- Westminster
- Stones
- Sometimes
- Homer
- Odyss
- Pope
- And Theodoret
Exposition: Genesis 28:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:19
Hebrew
וַיִּקְרָא אֶת־שֵֽׁם־הַמָּקוֹם הַהוּא בֵּֽית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָֽה׃vayiqera'-'et-shem-hamaqvom-hahv'-veyt-'el-ve'vlam-lvz-shem-ha'iyr-lari'shonah
KJV: And he called the name of that place Beth–el: but the name of that city was called Luz at the first.
AKJV: And he called the name of that place Bethel: but the name of that city was called Luz at the first.
ASV: And he called the name of that place Beth-el: but the name of the city was Luz at the first.
YLT: and he calleth the name of that place Bethel, house of God, and yet, Luz is the name of the city at the first.
Commentary WitnessGenesis 28:19Quoted commentary witness
Commentary Witness
Genesis 28:19
Verse 19 He called the name of that place Beth-el - That is, the house of God; for in consequence of his having anointed the stone, and thus consecrated it to God, he considered it as becoming henceforth his peculiar residence; see on the preceding verse. This word should be always pronounced as two distinct syllables, each strongly accented, Beth-El. Was called Luz at the first - The Hebrew has אולם לוז Ulam Luz, which the Roman edition of the Septuagint translates Ουλαμλουζ Oulamlouz; the Alexandrian MS., Ουλαμμους Oulammaus; the Aldine, Ουλαμμαους Oulammaous; Symmachus, Λαμμαους Lammaous; and some others, Ουλαμ Oulam. The Hebrew אולם ulam is sometimes a particle signifying as, just as; hence it may signify that the place was called Beth-El, as it was formerly called Luz. As Luz signifies an almond, almond or hazel tree, this place probably had its name from a number of such trees growing in that region. Many of the ancients confounded this city with Jerusalem, to which they attribute the eight following names, which are all expressed in this verse: - Solyma, Luza, Bethel, Hierosolyma, Jebus, Aelia, Urbs sacra, Hierusalem dicitur atque Salem. Solyma, Luz, Beth-El, Hierosolyma, Jebus, Aelia, The holy city is call'd, as also Jerusalem and Salem. From Beth-El came the Baetylia, Bethyllia, Βαιτυλια, or animated stones, so celebrated in antiquity, and to which Divine honors were paid. The tradition of Jacob anointing this stone, and calling the place Beth-El, gave rise to all the superstitious accounts of the Baetylia or consecrated stones, which we find in Sanchoniathon and others. These became abused to idolatrous purposes, and hence God strongly prohibits them, Lev 26:1; and it is very likely that stones of this kind were the most ancient objects of idolatrous worship; these were afterwards formed into beautiful human figures, male and female, when the art of sculpture became tolerably perfected, and hence the origin of idolatry as far as it refers to the worshipping of images, for these, being consecrated by anointing, etc., were supposed immediately to become instinct with the power and energy of some divinity. Hence, then, the Baetylia or living stones of the ancient Phoenicians, etc. As oil is an emblem of the gifts and graces of the Holy Spirit, so those who receive this anointing are considered as being alive unto God, and are expressly called by St. Peter living stones, 1Pet 2:4, 1Pet 2:5. May not the apostle have reference to those living stones or Baetyllia of antiquity, and thus correct the notion by showing that these rather represented the true worshippers of God, who were consecrated to his service and made partakers of the Holy Ghost, and that these alone could be properly called the living stone, out of which the true spiritual temple is composed?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Lev 26:1
- 1Pet 2:4
- 1Pet 2:5
Named authorities or texts detected in the witness
- Septuagint
- El
- Ulam Luz
- Oulamlouz
- Oulammaus
- Aldine
- Oulammaous
- Symmachus
- Lammaous
- Oulam
- Luz
- Jerusalem
- Solyma
- Luza
- Bethel
- Hierosolyma
- Jebus
- Aelia
- Salem
- Baetylia
- Bethyllia
- Hence
- Phoenicians
- Holy Spirit
- St
- Holy Ghost
Exposition: Genesis 28:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he called the name of that place Beth–el: but the name of that city was called Luz at the first.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:20
Hebrew
וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם־יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָֽתַן־לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּֽשׁ׃vayidar-ya'aqov-neder-le'mor-'im-yiheyeh-'elohiym-'imadiy-vshemaraniy-vaderekhe-hazeh-'asher-'anokhiy-hvolekhe-venatan-liy-lechem-le'ekhol-vveged-lilevosh
KJV: And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
AKJV: And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
ASV: And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
YLT: And Jacob voweth a vow, saying, ‘Seeing God is with me, and hath kept me in this way which I am going, and hath given to me bread to eat, and a garment to put on--
Commentary WitnessGenesis 28:20Quoted commentary witness
Commentary Witness
Genesis 28:20
Verse 20 Vowed a vow - A vow is a solemn, holy promise, by which a man bound himself to do certain things in a particular way, time, etc., and for power to accomplish which he depended on God; hence all vows were made with prayer. If God will be with me, etc. - Jacob seems to make this vow rather for his posterity than for himself, as we may learn from Gen 28:13-15; for he particularly refers to the promises which God had made to him, which concerned the multiplication of his offspring, and their establishment in that land. If, then, God shall fulfill these promises, he binds his posterity to build God a house, and to devote for the maintenance of his worship the tenth of all their earthly goods. This mode of interpretation removes that appearance of self-interest which almost any other view of the subject presents. Jacob had certainly, long ere this, taken Jehovah for his God; and so thoroughly had he been instructed in the knowledge of Jehovah, that we may rest satisfied no reverses of fortune could have induced him to apostatize: but as his taking refuge with Laban was probably typical of the sojourning of his descendants in Egypt, his persecution, so as to be obliged to depart from Laban, the bad treatment of his posterity by the Egyptians, his rescue from death, preservation on his journey, re-establishment in his own country, etc., were all typical of the exodus of his descendants, their travels in the desert, and establishment in the promised land, where they built a house to God, and where, for the support and maintenance of the pure worship of God, they gave to the priests and Levites the tenth of all their worldly produce. If all this be understood as referring to Jacob only, the Scripture gives us no information how he performed his vow.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 28:13-15
Named authorities or texts detected in the witness
- Ray
- If
- Jehovah
- Egypt
- Laban
- Egyptians
Exposition: Genesis 28:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:21
Hebrew
וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִֽים׃veshavetiy-veshalvom-'el-veyt-'aviy-vehayah-yehvah-liy-le'lohiym
KJV: So that I come again to my father’s house in peace; then shall the LORD be my God:
AKJV: So that I come again to my father’s house in peace; then shall the LORD be my God:
ASV: so that I come again to my father’s house in peace, and Jehovah will be my God,
YLT: when I have turned back in peace unto the house of my father, and Jehovah hath become my God,
Commentary Witness (Generated)Genesis 28:21Generated editorial synthesis
Commentary Witness (Generated)
Genesis 28:21
Genesis 28:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So that I come again to my father’s house in peace; then shall the LORD be my God:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 28:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 28:21
Exposition: Genesis 28:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So that I come again to my father’s house in peace; then shall the LORD be my God:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 28:22
Hebrew
וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָֽךְ׃veha'even-hazo't-'asher-shametiy-matzevah-yiheyeh-veyt-'elohiym-vekhol-'asher-titen-liy-'asher-'a'asherenv-lakhe
KJV: And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.
AKJV: And this stone, which I have set for a pillar, shall be God’s house: and of all that you shall give me I will surely give the tenth to you.
ASV: then this stone, which I have set up for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.
YLT: then this stone which I have made a standing pillar is a house of God, and all that Thou dost give to me--tithing I tithe to Thee.'
Commentary WitnessGenesis 28:22Quoted commentary witness
Commentary Witness
Genesis 28:22
Verse 22 This stone shall be God's house - That is, (as far as this matter refers to Jacob alone), should I be preserved to return in safety, I shall worship God in this place. And this purpose he fulfilled, for there he built an altar, anointed it with oil, and poured a drink-offering thereon. For a practical use of Jacob's vision, see note on Gen 28:12. On the doctrine of tithes, or an adequate support for the ministers of the Gospel, I shall here register my opinion. Perhaps a word may be borne from one who never received any, and has none in prospect. Tithes in their origin appear to have been a sort of eucharistic offering made unto God, and probably were something similar to the minchah, which we learn from Genesis 4 was in use almost from the foundation of the world. When God established a regular, and we may add an expensive worship, it was necessary that proper provision should be made for the support of those who were obliged to devote their whole time to it, and consequently were deprived of the opportunity of providing for themselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpose, as a whole tribe, that of Levi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, for their support, the law of tithes was enacted; and by these the priests and Levites were not only supported as the ministers of God, but as the teachers and intercessors of the people, performing a great variety of religious duties for them which otherwise they themselves were bound to perform. As this mode of supporting the ministers of God was instituted by himself, so we may rest assured it was rational and just. Nothing can be more reasonable than to devote a portion of the earthly good which we receive from the free mercy of God, to his own service; especially when by doing it we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and strength, to watch over, labor for, and instruct the people in spiritual things, justice requires that they shall receive their support from the work. How worthless and wicked must that man be, who is continually receiving good from the Lord's hands without restoring any part for the support of true religion, and for charitable purposes! To such God says, Their table shall become a snare to them, and that he will curse their blessings. God expects returns of gratitude in this way from every man; he that has much should give plenteously, he that has little should do his diligence to give of that little. It is not the business of these notes to dispute on the article of tithes; certainly it would be well could a proper substitute be found for them, and the clergy paid by some other method, as this appears in the present state of things to be very objectionable; and the mode of levying them is vexatious in the extreme, and serves to sow dissensions between the clergyman and his parishioners, by which many are not only alienated from the Church, but also from the power as well as the form of godliness. But still the laborer is worthy of his hire; and the maintenance of the public ministry of the word of God should not be left to the caprices of men. He who is only supported for his work, will be probably abandoned when he is no longer capable of public service. I have seen many aged and worn-out ministers reduced to great necessity, and almost literally obliged to beg their bread among those whose opulence and salvation were, under God, the fruits of their ministry! Such persons may think they do God service by disputing against "tithes, as legal institutions long since abrogated," while they permit their worn-out ministers to starve: - but how shall they appear in that day when Jesus shall say, I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink; naked, and ye clothed me not? It is true, that where a provision is established on a certain order of priesthood by the law, it may be sometimes claimed and consumed by the worthless and the profane; but this is no necessary consequence of such establishment, as there are laws which, if put in action, have sufficient energy to expel every wicked and slothful servant from the vineyard of Christ. This however is seldom done. At all events, this is no reason why those who have served God and their generation should not be comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Though many ministers have reason to complain of this neglect, who have no claims on a legal ecclesiastical establishment, yet none have cause for louder complaint than the generality of those called curates, or unbeneficed ministers, in the Church of England: their employers clothe themselves with the wool, and feed themselves with the fat; they tend not the flock, and their substitutes that perform the labor and do the drudgery of the office, are permitted at least to half starve on an inadequate remuneration. Let a national worship be supported, but let the support be derived from a less objectionable source than tithes; for as the law now stands relative to them, no one purpose of moral instruction or piety can be promoted by the system. On their present plan tithes are oppressive and unjust; the clergyman has a right by law to the tenth of the produce of the soil, and to the tenth of all that is supported by it. He claims even the tenth egg, as well as the tenth apple; the tenth of all grain, of all hay, and even of all the produce of the kitchen garden; but he contributes nothing to the cultivation of the soil. A comparatively poor man rents a farm; it is entirely out of heart, for it has been exhausted; it yields very little, and the tenth is not much; at the expense of all he has, he dresses and manures this ungrateful soil; to repay him and keep up the cultivation would require three years' produce. It begins to yield well, and the clergyman takes the tenth which is now in quantity and quality more in value than a pound, where before it was not a shilling. But the whole crop would not repay the farmer's expenses. In proportion to the farmer's improvement is the clergyman's tithe, who has never contributed one shilling to aid in this extra produce! Here then not only the soil pays tithes, but the man's property brought upon the soil pays tithes: his skill and industry also are tithed; or if he have been obliged to borrow cash, he not only has to pay tithes on the produce of this borrowed money, but five per cent interest for the money itself. All this is oppressive and cruelly unjust. I say again, let there be a national religion, and a national clergy supported by the state; but let them be supported by a tax, not by tithes, or rather let them be paid out of the general taxation; or, if the tithe system must be continued, let the poor-rates be abolished, and the clergy, out of the tithes, support the poor in their respective parishes, as was the original custom.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 28:12
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Gospel
- Levi
- Hence
- Church
- Christ
- England
Exposition: Genesis 28:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
17
Generated editorial witnesses
5
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 28:1
- Gen 28:2
- Gen 28:3
- Gen 28:4
- Gen 28:5
- Gen 28:6-8
- Gen 28:9
- Gen 28:19
- Gen 28:10
- Gen 28:11
- Gen 28:12
- Gen 28:13
- Gen 28:14
- Gen 28:15
- Gen 28:16
- Gen 28:17
- Gen 28:18
- Gen 28:20-22
- Gen 27:46
- Genesis 28:1
- Gen 32:10
- Genesis 28:2
- Genesis 28:3
- Gal 3:6-14
- Genesis 28:4
- Genesis 28:5
- Genesis 28:6
- Genesis 28:7
- Genesis 28:8
- Gen 26:34
- Genesis 28:9
- Genesis 28:10
- Genesis 28:11
- Joh 1:51
- Joh 14:6
- Genesis 28:12
- Genesis 28:13
- Heb 2:9
- Genesis 28:14
- Genesis 28:15
- Genesis 28:16
- Genesis 28:17
- Gen 35:14
- Genesis 28:18
- Lev 26:1
- 1Pet 2:4
- 1Pet 2:5
- Genesis 28:19
- Gen 28:13-15
- Genesis 28:20
- Genesis 28:21
- Genesis 28:22
Named authorities or texts surfaced in commentary
- Laban
- Esau
- Mahalath
- Jacob
- Haran
- Luz
- Isaac
- Christian Church
- Abraham
- Jesus
- Ishmael
- But
- St
- Paul
- Jesus Christ
- Holy Spirit
- Aramean
- Shem
- Aram
- Canaan
- Rebekah
- Mr
- Dr
- Kennicott
- Gomorrah
- Ovid
- Old Testament
- New
- Christ
- Flesh
- Nathanael
- Secondly
- Thomas
- Way
- Ray
- For Every Man
- Septuagint
- Targum
- And
- Gentiles
- Jews
- One Shepherd
- Maker
- Onkelos
- Jerusalem
- Spain
- Ireland
- Scotland
- Perthshire
- Westminster
- Stones
- Sometimes
- Homer
- Odyss
- Pope
- And Theodoret
- El
- Ulam Luz
- Oulamlouz
- Oulammaus
- Aldine
- Oulammaous
- Symmachus
- Lammaous
- Oulam
- Solyma
- Luza
- Bethel
- Hierosolyma
- Jebus
- Aelia
- Salem
- Baetylia
- Bethyllia
- Hence
- Phoenicians
- Holy Ghost
- If
- Jehovah
- Egypt
- Egyptians
- Gospel
- Levi
- Church
- England
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Genesis 28:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 28:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness